English Translation: Khutbat-e-Mahmood V5

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Similarly, the powers that God Almighty has placed within humans are like a steam that lifts them up. Yes, when someone does not utilize those powers, they begin to fall. The greater the powers, the more they are made for goodness and excellence. For example, what is humiliation? It is the absence of love. As love diminishes, one reaches a point where they are considered despicable. Just as cold is the absence of heat. Similarly, all vices and evils are the absence of morals and virtues. This is not something separate. Some ignorant people object, "Has God created evil and wickedness? If God has indeed done so, then it is very bad." They do not realize that God Almighty has not created any evil, but rather, He has created goodness. Those unfortunate ones who remove a good person due to their goodness are the ones who bring about evil. When instead of goodness, evil emerges, it is called the absence of goodness. The experiment of the effects of morals has been conducted to the extent that wooden blocks have been created that bend even with a slight impact. When love and joy are considered, the board becomes high, and when hatred and humiliation are considered, it sinks down. So, the power that lifts up automatically brings down the one below. There are two types of things around humans. One that distances humans from high morals and habits. And the other that develops qualities of love, morals, loyalty, kindness, gratitude, and gentleness, which continue to grow and elevate humans. The onlookers are amazed. But there are some deeds that separate these qualities and make the person fall. And as the angels are appointed to guard and drive with intention, every human is assigned angels to protect them from evil and temptations. They help them in doing good deeds. But when these angels depart, just as the removal of the guard and driver leads to a descent, some evil spirits start pulling humans down. When a person cuts off their relationship with the angels due to their negligence and shortcomings, then automatically they establish a connection with the evil spirits. To avoid them...

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God Almighty has mentioned in this Surah that I have just read. He has prescribed a remedy. He stated that there are some people who outwardly behave with love, but since they do not have a connection with the angels, instead of helping them rise, they push them down. People consider them as friends, but in reality, they are their enemies. He said to save yourself from them, we are taught a method, and that is to say: "قُلْ اَعُوذُ بِرَبِّ النَّاسِ" - "I seek refuge with the Lord of mankind." Pray to always remain protected by Him. Say to Him, "O God! You are the Lord. The meaning of Lord is the Creator and the One who, after creation, fulfills the necessities and elevates to perfection." So He said, "You seek help from such God who is just and say to Him, 'We seek help from You above all, and what need do we have to have relations with such desires and such people who lead us down.' So we rely on You alone to lift us up. By seeking Lordship, we attain a higher status. He then said, "Call upon that God who is the King of mankind. He is the King of people, and the King does not like it when a rebel causes trouble to His subjects. Therefore, He said, call upon God by His name of King for our help. Say, 'O God, we are Your subjects. If anyone causes us pain or trouble, Your Majesty will not tolerate it. It will surely come. So save us. Just as the subjects of earthly kings, if someone misleads them, they become angry and destroy them. Similarly, if someone entrusts themselves to God Almighty, will He not punish those who mislead them? Surely He will. So He said, entrust yourself to God and say, 'O Allah! You are our King, and we are Your subjects. Save us from those rebels and disobedient ones who want to deviate us from Your path. Ownership is greater than kingship. It is a relationship beyond kingship. Not every king can be Allah. The only King who is such is Allah. And He is God Almighty. He said, "Say: 'الی الناس' - 'The King of mankind.' Then call upon the attribute of divinity and say, 'O God, we are Your servants, and You are our God.' When a king does not like that someone misleads his subjects, then how can the true God be pleased that someone misleads His servants? So we present ourselves before You."

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Grant us protection from corruption and trials, deliver us from the temptations of the wicked and rebellious, and bestow upon us the ability to attain the highest of heights. Just as difficulties increase with elevation, God Almighty has also beautifully described His attributes in order of greatness. Therefore, as challenges escalate, call upon Him for help and support in accordance with His exalted attributes. In this era, there is a great need for reciting this Surah. Nowadays, people have developed a great aversion to religion. They are afflicted by trivial matters. For instance, they do not attend a funeral, do not establish relationships, or wonder why someone was made a secretary or a president. It astonishes me that in this era, the value of faith has diminished so much. Hazrat Masih-e-Ma'ud (as) wrote that this era is closely related to this Surah. Hence, it is essential for our friends to be protected from the whispers of evil people who reside in their hearts. These are the unseen entities that sometimes appear in one guise and sometimes in another, and people think they are well-wishers and compassionate. The Holy Prophet (peace be upon him) once said that a time will come when a person will sleep as a believer at night and wake up as a disbeliever in the morning, without realizing how their faith vanished. This is the era where greed, envy, hatred, and unjust fear have progressed so much that the value of faith has become negligible and it is discarded as if it were something very insignificant. The quicker one distances themselves from faith, the better. People do not discard their filth and impurities as quickly as they discard faith. If they are told to abandon the impurities of customs and traditions, they are ready to fight, causing our honor to be tarnished. But if someone asks them to abandon faith, they gladly agree. This era is very deserving of reciting this Surah so that the attributes of God Almighty's Lordship, Kingship, and Divinity aid us and elevate the fallen beings so that they can rise. It is impossible without the help of God Almighty. There is no doubt in this.

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Success also requires the means to be present. But until the help from Allah Almighty is received, the enthusiasm and courage to do that work cannot be generated. Look, if someone faces any trouble and reports it to the police, the police will investigate it. But if the authorities specifically order the police to investigate, then they will do that work with great effort and diligence. In this way, Allah Almighty has created resources for every task. But when Allah Almighty says to them, "Support and endorse my servant," then understand that they will do it with great strength. So, resources alone are not enough. Most of the time, failure occurs in the presence of resources. But when the command of Allah Almighty is given, then success becomes certain. So, our community needs to remember and recite the special attributes of Allah Almighty and recite this Surah. So that those in whose hearts there are no whispers do not fall into them in the future. And those who have fallen into them, come out of them. Allah Almighty protects our community from whispers and elevates their status so that they become as distant from the eyes of the world as the stars. And our name is written among those who are the community of prophets, truthful ones, and martyrs. (Al-Fazl, 3rd October 1916)

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31

It is obligatory to obey those in authority among you.

(Delivered on 29th September 1912)

(An-Nisa: 59-60)

After reciting the Tashahhud and seeking refuge, the following verses were recited:

"Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing.

O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger if you should believe in Allah and the Last Day. That is the best [way] and best in result."

The destruction and downfall of a nation generally occur through internal factors that develop within it. The destruction of nations by external means is very rare and exceptional. It usually happens that a nation becomes ruined when weaknesses and evils develop within it. At that time, another more powerful nation with more equipment and tools stands against it and breaks its strength. Generally, this is when a nation is destroyed, as weaknesses and evils have emerged within it. There is no doubt that in such times, even external resources become the cause of its destruction and ruin. However, they only succeed when the internal resources of that nation have been devoured like poison. And it becomes weak and feeble, and it falls. This is the situation when a nation is destroyed. External resources then become the cause of its destruction. They only succeed when the internal resources of that nation have been devoured like poison, and it becomes weak and feeble, and it falls. This is the situation when a person stands like a tree that has been eaten by termites and falls. Such a tree falls...

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Seeking support is necessary, but there is no doubt that the real reason for one's downfall is not seeking support. Rather, it is the termite that has eaten away inside. If it had not been eaten by termites, it would not have fallen even without support. But due to being eaten by termites, it fell merely by seeking support. Similarly, people build roofs, and in the hot season, they sit on top of them. Sometimes, all the people sit on the roof, but it is the roof that supports them. But sometimes, due to the termite, a hole is made in it. Therefore, because of being severely weakened by termites, it fell. The reason for this hole is the person who climbed on the roof. But the roof was already waiting for this burden. And I fell. This is the situation when nations fall, that those who have been eaten away inside by termites and then an attacker from outside becomes the cause of their fall. Onlookers say that such and such nation was destroyed by such and such. But they do not know that the nation was already prepared to be ruined. And this fact can also be proven by confronting the time of success of that nation and seeing whether the same enthusiasm, unity, and resources that were present in its time of success were still there or not at the time of its destruction. If they were present and then another nation attacks it and destroys it, it can be said that another nation has achieved victory over it with its greater power and abundance of resources. But if in the nation about to be destroyed, the same enthusiasm, strength, and unity that were present in its time of success are not there, and it does not have the resources through which it achieved victory, and then another nation defeats it, then it will be clear that the attack of the external nation was just an excuse for its destruction and ruin, but it was its own weak and feeble condition that prompted it to be attacked. If it had known that it was strong and powerful, it would never have been attacked.

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It is written that during the war between Hazrat Ali and Hazrat Muawiya, a Christian kingdom wanted to attack Hazrat Ali. The intention to attack indicates that they perceived Muslims as weak. Otherwise, neither had their power increased nor had they acquired more resources, nor had the Muslim empire diminished. But when they saw that Muslims were divided, they intended to attack. But in reality, that division was of the kind that appears on the surface, not from within. So when they intended to attack and sought advice from their counselors, one of them said, "You do not understand. This is not a sign of weakness among Muslims. If you attack them, you will surely be defeated." So when Amir Muawiya learned about it, he sent a message that we are fighting among ourselves over legal matters, do not think that we are enemies to each other. If you attack Ali, then the first one to come out to fight against you will be me. After that, the Christian king refrained from attacking because he saw that Muslims were not weakened. But the imaginary courage to attack indicates that he thought Muslims had become weak and were fighting among themselves. So when the enemy sees signs of weakness, he becomes prepared to attack. Then when he refrains from attacking, it is not because the army he relied on to attack had fled. It had fled. Or it had perished due to the plague. Or the war equipment had been destroyed. Rather, it was because he saw that there was no weakness among the Muslims. So the nation that is destroyed by external attacks is the one that shows signs of weakness and feebleness within. Seeing them, the enemy assumes that this nation is weak today and will be weak tomorrow as well. But with the thought that if it is weak by itself, another nation will emerge from its ruins, which will be the same as its predecessors. By observing them, the enemy assumes that this nation is made of clay today and will be made of clay tomorrow. But with the thought that if it is made of clay by itself, another nation will emerge from its ruins, which will be the same as its predecessors. (Majmu'a Bahar-ul-Anwar, Vol. 1, p. 26)

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It is inevitable that the place will be seized. So why not we erase it and take control of that place. Just as someone asked the Holy Prophet (peace be upon him) what to do if an ownerless goat is found in the jungle. He replied, "Seize it. If you do not seize it, a wolf will devour it." This is the situation of nations. When a nation is on the brink of collapse, another nation rises, erases its name and place, and writes its own name in its place, saying, "If I did this, someone else would have done it." The most dangerous attack that happens to a nation is due to its internal flaws and weaknesses. The downfall and destruction of Muslims occurred due to this. It was not that the enemies were powerful, so they prevailed. Rather, the real reason was that the Muslims had become internally weakened and feeble, like a hollow body. Even the smallest and insignificant enemies started showing their teeth. Evils and weaknesses emerged among the Muslims, which made the enemy realize that they were weak today and would remain weak tomorrow. Therefore, the enemy started attacking them, thinking that they were weak both today and tomorrow. Hence, they began to snatch the kingdom from them. Apparently, the cause of Muslims losing their kingdoms was the attacks of the enemies. But in reality, the main cause was the internal decay. The nation had been eaten away from within, and it had become like a hollow body. Such weaknesses and flaws led to the increase in treachery and rebellion, and their hearts inclined towards betrayal and breach of trust. As a result, their credibility was lost, and they became weak. Because in this way, their trust in each other was also lost. When someone breaches trust with one, they can breach trust with another, third, and fourth as well. And the one who avoids breaching trust with one, avoids breaching trust with others and saves themselves. Allah Almighty says, "And for you in legal retribution is life, O people of understanding, that you may become righteous." (Bukhari, Book of Manners, Chapter: What is Permissible in Anger and Severity)

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Life lies in the killing of the killer. Whereas the one who is dead has already died. Now, if the killer of the killer is killed, then he cannot remain alive. Then how did life come about in retribution? In this way, if today you do not kill the killer of a person, then tomorrow he will kill someone else among you. Therefore, it is said that life is in retribution. Meaning, if retribution is not taken from the killer, then he will end the life of someone else among you. By this, Allah Almighty has explained that the person who commits a deed in one place will do the same deed in another place. If someone has committed theft in Khalid's house, he can do the same in Bakr's house. And if he is loyal to one, he can be loyal to another as well. Why? Because such moral crimes spread and reach others. For example, someone may say that one should hate people other than their fellow countrymen. If someone does this, the result will be that they will gradually start hating even their fellow countrymen. And this hatred that was initially in a small part of their hearts for others will spread more. Such a person becomes very dangerous, and one should avoid them as much as possible. And it should not be understood that they have caused harm to someone. I did not understand it because its example is like a building on fire, and the owner of the neighboring building says that my building is not on fire, so I will try to extinguish it. The person saying this will be foolish and extremely foolish because very soon the fire will reach his building and burn it to ashes. Similarly, if someone betrays one person, it should be understood that if they get an opportunity, they will also betray me. Look at the example of the Children of Israel. Initially, they betrayed the government of the time and the kings...

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Confrontation arose. As a result, they also became prepared for the confrontation with Allah. This disease is very prevalent among Muslims as well. And this is what leads to their destruction and downfall. They make issues permissible by lying repeatedly. Sometimes they say that lying is permissible in such and such situation. Rebellion is not a sin in such and such situation. Betrayal becomes permissible. The result of this is that there is no limit to their lies, deceit, deception, and treachery. And they consider such things permissible in their minds. Although evil cannot be permissible in any way, lying is lying no matter when it is said. Similarly, treachery is treachery no matter when it is done. Betrayal is always betrayal no matter who does it, no difference can be made. But now go and ask the Muslims. They will say that deceiving and betraying Hindus and Christians is permissible. Hazrat Khalifatul Masih I (may Allah be pleased with him) used to say that there was a person among the Ahl-e-Hadith in Amritsar. I gave him a note to bring something worth two annas and return with it. When he returned, he brought the thing worth two annas and also six annas. I said, "How did you bring six annas?" He said, "I bought this thing from a Hindu. And I also brought this money from him." "You take it." Hazrat Maulvi Sahib said, "How did he give you six annas?" He started saying, "I brought it myself from him. Where did he give it from?" In this way, when I took that thing from him and gave him the note, he went inside to get the thing he had kept inside the box on top of the cupboard. When he went inside, I lifted the note. When he returned with the thing, I refused it and did not buy it. He thought that the thing I had chosen, he had already put it in the box. So he took out two annas and gave it to me. And I took it and left. Hazrat Maulvi Sahib said, "I said to him, 'What is this? This is deceit and deception.'" He started saying, "It was a trick of the shopkeeper, and it is permissible to do this with disbelievers." So, these kinds of thoughts made Muslims ready to commit unjust acts against others. But now go and see. Aren't there Muslims who deceive and betray other Muslims? Initially, they betrayed...

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It is considered permissible to do such things with disbelievers that lead to doing the same with each other. Because their beginning was wrong and immoral. And when one deceives another, they will deceive another as well. And then they do not see that there is any connection or relationship between them or not. But where they find a perfect opportunity, they bring their habit into action. When I went to Kashmir, there was a weaver who was asked to weave a shawl. The price was settled in advance, and all the dimensions of the shawl were given to him. We went ahead, and when we returned and asked for the shawl, he lay down and handed it to us, saying, "Take this ready-made shawl." We said, "Open it, let's see." When we opened it and did not find what we expected, it became clear that the length and width were less. We asked him, "What did you do?" He said, "We are Muslims." I told him that doing such things is not permissible in Islam. Then why did you do this being a Muslim? He kept repeating, "I am a Muslim." By saying this, he meant that if we Muslims do not do this, our livelihood will not be sustained. So now every Muslim developed a habit of deceiving, betraying, and cheating each other. When they learned to betray others, they started using it on their own people as well. So their trust, confidence, and assurance were lost among themselves. And not with others. And as a result of these moral crimes, their situation deteriorated to such an extent of disgrace and humiliation that the trade of Kashmir decreased hundreds of times compared to before. I asked the reason for this, and it was explained that the people here used to send defective goods. As a result, the buyers gradually stopped purchasing goods. And when the goods did not sell, the producers also left making them and adopted other professions. And in this way, the trade declined. So betrayal, disloyalty, and breach of trust do not yield good results. When a nation is involved in such major affairs, others are always vigilant from their side...

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And they remain vigilant. And they never trust or rely on it. Therefore, the nation falls, and day by day, it falls more and more. The trades, governments, honors, all were lost due to these things, and they reached the ultimate disgrace and humiliation. But according to their belief, it has not yet been established that deceiving, betrayal, and deception with disbelievers are not permissible. In that era, Muslims apparently show themselves to be very loyal and compassionate towards the government. But if you look at them from within, they are secretly spreading that Muslims should obey the government faithfully and compassionately. A respected non-Ahmadi came to me. He started making a big deal and said that he wanted to ask me a few questions. I said, "Go ahead." He read a few verses related to Jihad from the Holy Quran and said, "These verses command Jihad. Now, why don't Muslims engage in Jihad? They should engage in Jihad against those who go against them." There was no way to save him from this question. But he twisted this question in such a way that these verses related to Jihad, what do they mean and if they mean this, then do those who go against them not fall under hypocrisy? I explained to him the meanings of those verses. He started saying, "Yes, I really liked the meanings you have given me. Earlier, I had understood some other meanings." So, the common Muslims' religion and belief are that Islam has commanded Muslims to obey Muslim rulers, not non-Muslim rulers. But ask them where Muslims have obeyed Muslim rulers and been obedient. Because you say that Muslims should obey Muslim rulers, not others. But tell me, where are the unfortunate ones going wrong? Starting from the small to the big and from the low to the high, all officers are such that they are not obeying the nation and the country.

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They call out to nations, but the soil is slipping from their hands. No one else has done it to the extent they have. The point is that as long as a person is not caught, they can make any claim they desire. But when they are caught, the truth of all their claims is revealed. The practical life of Muslims is revealing that their morals have deteriorated, and falsehood, deceit, fraud, and breach of trust have spread among them. They wrongly say that they do not obey others but only Muslim rulers. They will not obey anyone else, even if it were the Holy Prophet (peace be upon him), Hazrat Abu Bakr, Hazrat Umar, Hazrat Usman, or Hazrat Ali ruling. If these were the rulers today, they would still engage in rebellion and breach of trust. Why? Because trust, honesty, loyalty, and obedience were not present among them. If these virtues were present and they were sincerely loyal and obedient to Muslim kings, then they would not have engaged in rebellion and breach of trust. Starting from the lowest to the highest officers, none of them are obedient to the nation and the country.

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Even if they are caught, they will find some excuse to elevate their disobedience and rebellion. Declaring someone a disbeliever is not a difficult matter; in fact, it is quite common. Many excuses could be fabricated to commit treachery against the king. If someone says "Ameen" loudly or ties their hand under their navel, it would be very easy to issue a declaration that they are not a Muslim. In India, there are clerics who issue fatwas in such a way that this person has said such a thing that goes against the Hadith. And when it goes against the Hadith, it goes against the Quran. And when it goes against the Quran, it goes against Allah Almighty. So, this person became a disbeliever. And when he became a disbeliever, his marriage to a believer and a disbeliever cannot remain valid. Therefore, the marriage is annulled. And when the marriage is annulled, the offspring born are considered illegitimate. So, what difficulty is there in issuing a fatwa of disbelief against any king? And when the king is declared a disbeliever, he is no longer from among you. And when he is not from among you, his obedience is no longer permissible. In reality, this is a filth, and the root of treachery is that faith is not present among Muslims. Similarly, these people issue fatwas that Christians are not among us, so their obedience is not permissible. Don't they see that the Holy Prophet (peace be upon him) made treaties with the disbelievers and fulfilled great hardships despite them going against him? If it is not permissible to make and fulfill treaties with disbelievers, if it is permissible to betray and break treaties with disbelievers, then why did the Holy Prophet (peace be upon him) fulfill them? And why didn't he declare those treaties null and void? But this is wrong, and absolutely wrong, that betraying, breaking treaties, and deception with disbelievers are permissible. The biggest evidence presented by those who consider it permissible is the phrase "أُولِي الْأَمْرِ مِنْكُمْ" in this verse I have recited. Then how can obedience to anyone other than "مِنْكُمْ" be permissible? We say that this verse is not presented as evidence only for the fact that Muslims should obey rulers from another nation, but there are other evidences as well. Therefore, in the Noble Quran, Allah Almighty...

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Chapter 272

Verse: "And fight in the cause of Allah those who fight you..." (Al-Baqarah: 191)

Allah commands that your conflict should be with those who fight against you and are the cause of your insecurity. You should not cause any harm but should be a source of peace and comfort. Fighting is not permissible with them. Look, when a plague strikes, how much effort the government puts into eradicating it. This is because the plague is a punishment from Allah Almighty. Therefore, efforts to eliminate it are unsuccessful. But there is no doubt that the government did not make much effort to prevent it. Many doctors are appointed only for this task. Similarly, the government made special efforts in the spread of sciences and arts. Some ignorant people say that it was the government's duty to do so. We say, were the duties of Muslim kings exempted in the last era? They used to collect taxes from the subjects, but what did they do for the subjects? There is no doubt. Initially, the kings took great care of the comfort and ease of the subjects. But look at the condition of those who came later and compare it with that era. Thousands of types of knowledge are taught today. Then knowledge had deteriorated to such an extent that if the government wanted, it could have closed a school. And people became ignorant and illiterate as they have become now. People used to sit in mosques reading treasures and legends. No one knew that there was something called America, and no one knew what Mount Qaf was. But the government spent millions to make the ignorant people scholars to estimate educational expenses. Just see that once, fifty lakh rupees were given for this purpose at the time of the coronation. It is true that doing so is the government's duty, but understanding one's duties and then fulfilling them is not everyone's job. And one who fulfills their duties completely is not deserving of mere thanks. The Messenger of Allah, peace and blessings be upon him, said that if a custodian divides the wealth with honesty, then they deserve the same reward...

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There are people who take reasonable salaries for their work but do not fulfill their duties until they receive something. Certainly, it is the responsibility of the government to take care of the comfort of the subjects. It should promote knowledge but if it did not include reform and goodness, it could have made Muslims ignorant and illiterate. In India, there are areas where they have made Christians through the sword. Some mosques are still present there, but no one can open them. Some have been opened in certain places, and they are also under the British government. Could the government not have done this? The result would have been the same. But is it not the case in the world that those whose natures are evil and corrupt do such things, and those inclined towards goodness and good conduct do the same? Very few people act with the intention that their goodness will have a good outcome or avoid evil because its consequence will be severe. Indeed, the government that does good and kindness is inclined by nature towards goodness. If the government had experimented in such a way that it fired cannons towards a village or city and said, "Convert to Christianity, or else we will bombard you," then everyone would have said, "We were already prepared to become Christians." So, we become Christians. What do Muslims have? But Allah Almighty has given this government such capabilities that its dignity is far above such things. When we call people towards its obedience and compliance, we do not present this verse as evidence but say that it is known from the Noble Quran that it is not permissible to betray people of any nation or religion. Nowadays, the Surah I am teaching contains a verse where Allah Almighty commands the believers that those people with whom you have made a covenant...

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Chapter 274

Verse: "And fulfill the covenant with the disbelievers until the end of their term..." (At-Tawbah: 4)

Maintain this covenant with the polytheists that you have made a pact with, and they have not failed you in anything or supported anyone against you. So fulfill their covenant to the end of their term. Surely, Allah loves the righteous. In this verse, Allah has ordained the fulfillment of the covenant and declared that those who fulfill it are righteous and beloved by Allah. This means that if someone fails to fulfill it, Allah will not love them. Allah loves those who avoid treachery because they are saved from it. If they do not avoid it and break the covenant, then Allah has no relation with them. Hazrat Masih-e-Maud (peace be upon him) said, "The meaning of fighting against others is that you have become enemies to yourselves. Even if the rulers are from among you, the Quran repeatedly emphasizes avoiding all kinds of treachery. The sign of believers is that they are faithful to their trusts and covenants."

The Jews say, "There is no blame on us concerning the unlettered." (Aal-e-Imran: 75) They claim that these Muslims are illiterate and have no rights over them, whether their wealth is seized, they are betrayed, or everything they possess is permissible for us. But today, even Muslims, to whom the Holy Prophet (peace be upon him) had said that the Jews would deviate, are following the Jewish book of warning and caution in the chapter of changing people.

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They say that no one has the right to demand that they fulfill a covenant. Whoever resides in the government's territory apparently pledges to obey and be obedient to it. So as long as they are under its authority, it is their duty to obey and be obedient to it and fulfill their covenant. If they see that injustice is being done to them, and justice is not served to them, then they should dissociate from this government. These wicked and corrupt people continue to spread misconceptions about the government in various ways, saying that if the government is oppressive, abandon its rule. And then they do whatever they desire. But since such people are deceitful and treacherous, they cannot do so. And they continue to spread lies. This is why the help and support of Allah Almighty are not with them, and day by day, they become more disgraced and humiliated. The purpose of this verse, even if not explicitly taken, is that it commands the faithful adherence to trusts and covenants with disbelievers. Furthermore, the command of the Prophet Muhammad (peace be upon him) is present that there should be no treachery even with disbelievers. In the Treaty of Hudaybiyyah, there was a condition that if your man comes to us, we will return him to you. And if our man comes to you, you will keep him with you. This condition was written, but the signatures had not been affixed yet. A person named Abu Jandal, who had suffered greatly while being held in chains, came to the Prophet (peace be upon him) and presented his pitiful state. He requested, "O Messenger of Allah, take me with you. These people are causing me great distress because of my being a Muslim." The companions also said, "O Messenger of Allah, he should be taken with us. He has suffered greatly at the hands of the disbelievers." But his father came and said that if the Prophet took him with them, it would be treachery. The companions said that the signatures had not been affixed to the treaty yet. He said, "It is written, even if the signatures are not affixed, it is written. If the signatures are not affixed, what is the matter?" Upon this, the Prophet Muhammad (peace be upon him) said, "Return him. We cannot keep him with us based on the terms of the treaty. The companions were very perplexed by this, but you returned him, and he was...

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He was taken away, but when Hazrat (peace be upon him) came to Madinah, he returned to you. Two people followed him to take him back. They came and said to the Messenger of Allah (peace be upon him) that you have made a covenant to return our man. You said, "Yes, there is a covenant, take him." He said, "O Messenger of Allah! These people trouble me a lot and distress me. Do not send me with them." You said, "Allah Almighty has commanded me not to be treacherous. Therefore, go with them." He left, but on the way, he killed one of them and then ran back and said, "O Messenger of Allah! You fulfilled the covenant with them, but I did not have a covenant to go with them. Therefore, I have returned." Another person then came to take him. The Messenger of Allah (peace be upon him) said, "We cannot keep you with us. You also sent him back, but he could not be taken by a single person. Therefore, he left. But the Noble Prophet (peace be upon him) repeatedly said that he would not act against the covenant he had made. Even if they are disbelievers and a Muslim is in great distress, he fulfilled it. If the English are disbelievers, then they were polytheists who could not take the daughters of Muslims, but concerning the Christians, Allah Almighty has said, "You will find the nearest of them in affection to those who believe those who say, 'We are Christians.' That is because among them are priests and monks, and they are not arrogant." (Al-Ma'idah: 82) They are very close to you. So, if those who are not believers in the Day of Judgment, do not have any book, and do not believe in any prophet, break the covenant made with them is not permissible. So breaking the covenant made with them can be permissible and acceptable, who are the people of the Book. If someone says that I have not made any covenant with them, I say that the government benefits greatly by considering them as its subjects. If they are not its subjects, then they should never behave in such a way, and then they apparently declare themselves as subjects, as if they are making a covenant to obey and be obedient to the government. If someone declares that they are not subjects of the government, then they should never behave in such a way, and then they apparently declare themselves as subjects, as if they are making a covenant to obey and be obedient to the government. Yes, if someone declares that they are not subjects of the government, then they should never behave in such a way, and then they apparently declare themselves as subjects, as if they are making a covenant to obey and be obedient to the government. Yes, if someone declares that they are not subjects of the government, then they should never behave in such a way, and then they apparently declare themselves as subjects, as if they are making a covenant to obey and be obedient to the government. The Book of Bukhari, Book of Conditions.

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Then there is another matter. But the one who apparently declares themselves as subjects and breaks this covenant is treacherous. During the time of the Noble Messenger (peace be upon him), Muslims were living under a Christian government. If it were not permissible to live under a non-Muslim government and obey it, then why were Muslims living there? This proves that obeying a non-religious government is not only permissible but necessary. Now, I take this verse. Even this does not support the arguments of those corrupt individuals. Allah Almighty says, "O you who have believed, obey Allah and obey the Messenger and those in authority among you." If we take the meaning of "those in authority among you" as those who do what these people do, then interpreting the meanings of other verses of the Quran will be very difficult. In Surah Zumar, Allah Almighty says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" (Zumar - 72) If we take the same meaning of "those in authority among you" as that only Muslims should be among them, then here we will have to interpret that the disbelievers will be told, "Did not the messengers come to you?" (We seek refuge in Allah) Hazrat Musa, Hazrat Isa, and other prophets were messengers. But can anyone intelligent accept this meaning? Absolutely not. This shows that whoever is sent is also called "among you." And it is not necessary that only we call them "among us." Because if we take this meaning, it will also have to be accepted that the Prophets were among the disbelievers. Because addressing the disbelievers and comparing them to the messengers, it is said that they were among you. But no one does this interpretation. Then the Quran prohibits treachery and unfaithfulness with great emphasis, which proves that "among you" does not mean that only Muslims should be among them. The sign of a Muslim is to be faithful to trusts and covenants even with disbelievers. Furthermore, the command of the Prophet Muhammad (peace be upon him) is present that there should be no treachery even with disbelievers. In the Treaty of Hudaybiyyah, there was a condition that if your man comes to us, we will return him to you. And if our man comes to you, you will keep him with you. This condition was written, but the signatures had not been affixed yet. A person named Abu Jandal, who had suffered greatly while being held in chains, came to the Prophet (peace be upon him) and presented his pitiful state. He requested, "O Messenger of Allah, take me with you. These people are causing me great distress because of my being a Muslim." The companions also said, "O Messenger of Allah, he should be taken with us. He has suffered greatly at the hands of the disbelievers." But his father came and said that if the Prophet took him with them, it would be treachery. The companions said that the signatures had not been affixed to the treaty yet. He said, "It is written, even if the signatures are not affixed, it is written. If the signatures are not affixed, what is the matter?" Upon this, the Prophet Muhammad (peace be upon him) said, "Return him. We cannot keep him with us based on the terms of the treaty. The companions were very perplexed by this, but you returned him, and he was...

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There are meanings in being and not being. And then in this verse, we cannot even grasp the meaning of "our people." Because the very Muslims who say that when Mecca was liberated, they say that it was rebellion and disobedience. If by "our people" they mean the noble ones, then it was not permissible for them because they were of the Quraish lineage, so what they did was not permissible at all. Then it will also have to be accepted from the perspective of those meanings that the people of Medina were not allowed to obey the obedience of Hazrat Muhammad (peace be upon him) because they were not his people, but this is not accepted. Therefore, it is also rejected that only the people of Mecca should obey. If they are the people of Mecca, then it should be permissible for them to do what they did. Then every nation has its own characteristics. Each one says that I will obey the ruler of my own people. It is not my duty to obey someone else, nor is it permissible. In this way, no government can exist in the world, nor can any ruler rule. Therefore, the meaning of "among you" cannot be that they were our people. Now the question arises, what then is the meaning of "among you"? The answer to this is that the meaning of "among you" is that they are on you, and the meaning of this verse is that obey those who are rulers over you. And just as in the verse "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'" If the translation of "among you" is taken as only Muslims, then it cannot be applied to other verses of the Quran. In Surah Az-Zumar, Allah says, "And when the disbelievers are thrown into Hell, they will say to the keepers, 'Did there not come to you a warner from among yourselves?'"

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Muslims face a dilemma regarding whose authority to obey. Should obedience be given to the ruler of another country if he issues a command? To resolve this dilemma, Allah Almighty has decreed that obeying the ruler who has authority over you is obligatory. This is a peaceful teaching that can eliminate all discord and corruption. Discord and corruption arise when people disobey their own ruler or obey a ruler other than their own. Therefore, it is stated, "O you who have believed, obey Allah and obey the Messenger and those in authority among you." This also clarifies that it is not obligatory to obey every ruler in the world, but only the one who has authority over you and rules you. If you go to another country, then it becomes obligatory to obey the ruler there. This is a teaching of peace, and if Muslims had followed it, they would have gained great honor and status. However, they distorted its meaning and bought disgrace and humiliation for themselves. Some people say, "But if you quarrel over something, then refer it to Allah and the Messenger if you believe in Allah and the Last Day." This conclusion indicates that the ruler must be a Muslim. Because the command is that if you have a dispute among yourselves, then refer it to Allah and His Messenger. If you have faith in Allah and the Last Day, this shows that a Muslim ruler should be obeyed. Because if a Muslim ruler is in place, then he will accept the decision of Allah and His Messenger. However, this objection is not correct because not only us but also previous commentators have said that the meaning is not that if you have a dispute with your rulers, then act in this way, but it is about disputes among yourselves. If you have a dispute among yourselves, then resolve it according to the command of Allah and His Messenger. This is a separate matter. First, Allah Almighty has established a relationship with rulers and obedience to them, then He has given a command regarding your relationships with each other. Those who claim that only Muslim rulers should be obeyed have also made this teaching false. Therefore, if this verse is taken into account, it still does not prove that it gives a command to obey rulers of a specific religion or nation, but it is a general teaching. And when something is general, no one has the right to interpret it according to their own thoughts and impose a condition that obedience is obligatory only to a Muslim ruler; otherwise, it is not. The verse does not mention the religion of the ruler, nor the nation. Therefore, obedience to the ruler of any religion or nation is the command in this verse.

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It is obligatory for every Muslim. May Allah grant our community the ability to remove such filthy thoughts from people's hearts because the days of the advancement of Islam will be when such thoughts are removed from people's hearts. Allah Almighty says, "Shuhada ala al-nas" (Witnesses over mankind). At this time, the witnesses over mankind are the Ahmadiyya community, so it is incumbent upon them to correct such thoughts of people and explain to them. Those who claim to follow the Holy Quran should be guided by the Holy Quran. Those who do not, should be guided by their actions and intellect, and make themselves obedient and submissive to the government in their own way. May Allah grant our community the ability to do so. Then may He grant success to other claimants of Islam to protect Islam, Allah Almighty, the Holy Prophet (peace be upon him), and avoid the teaching that defames Islam, and act upon the true teaching. (Al-Fadl, October 10, 1916)

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(October 6, 1916)

After reciting Surah Al-Fatihah and the following verses, Hazrat Mirza Bashir-ud-Din Mahmud Ahmad (may Allah be pleased with him) said:

"O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do. Allah has promised those who believe and do righteous deeds that for them there is forgiveness and great reward. But those who disbelieve and deny Our signs - those are the companions of Hellfire!"

Love or hatred for something sometimes blinds a person. Love can hide the faults and imperfections of a beloved, while hatred can conceal the talents of a disliked person. A person tends to think of the beloved as faultless and the disliked as completely flawed. Many things are viewed differently by enemies and friends that others are amazed at how they do not see it. It is as if they have eyes but cannot see, ears but are deaf, and hearts but lack understanding. You will see many people hating something, for example, a certain food. If they are asked to eat it, they will say they cannot even look at it. But if the name and appearance of the same thing are changed and presented to them, they might relish it and even say it is delicious and exquisite. If they are told in the middle of eating that this is that particular thing, they will first deny it, saying, "No, how can this be that thing? Its taste is different." And if they do not see the capacity to say this, they will say, "We were already feeling the burden on our nature while eating." This is similar to what is mentioned in Al-Ma'idah: 9-11.

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When someone holds something dear and it is replaced with something else, and they are told that it is the same, they will praise it as they do their beloved, and when it is revealed that it was not the same, they will be embarrassed. An incident of this kind has recently occurred. There is a famous author in the city, against whom a newspaper used to write negatively, claiming that his articles were not of a high standard but rather of a lower and ordinary level. A friend of this author once took one of his articles and sent it to a newspaper under the name of a famous author he liked. The newspaper published the article prominently and praised its content and the author's qualities. After publication, it was written that this was the article of a certain person. The praise for it stopped. Similarly, Anvari, a famous Persian poet, narrates an incident where he used to take his poetry to his teacher for review, and the teacher would always reject it. Anvari would write poetry with great care and effort, but it would be disliked. One day, he found some old papers at his home and wrote his poetry on them with very faint ink. He took it to his teacher, who read it and kept praising it, saying, "I have never seen such perfect poetry from a great and perfect teacher." However, the reason for this was revealed, and we see many things that a person considers beloved without thought, they start praising them and many things they dislike, without thought, they start condemning them. At that moment, evidence and incidents become hidden from their view. Today, I have read someone's letter, and I am amazed at how love or hatred for something blinds a person's mind and understanding. In Al-Fadl, an article was published where it was written, "We consider Hazrat Mirza Sahib as a prophet or messenger." But also say, "But also say that the perfect prophet is a real prophet, an independent prophet. But listen to what we mean by saying this." We declare that we never, ever consider Hazrat Mirza Sahib as such a prophet. Neither did he bring any law nor did he abrogate the commands of the previous law. Nor are we such that we should be called the nation of a previous prophet. Nor are we directly, without any effort, the recipients of the prophethood of any previous prophet.

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The writer mentions that now you have to accept that we consider Hazrat Mirza Sahib as such a prophet, and then it is also written that the praise you have given for the prophethood of Hazrat Mirza Sahib is the same praise that non-believers give (the original words are: the praise for the prophethood that you have given for Hazrat Mirza Sahib is the same praise that both agreed and disagreed people mean). However, this is completely wrong. There is no such statement written in this content that can be said that we have now accepted it and did not accept it before because under the guise of the message, this is hidden. Then the emphasis on the reality of prophethood is that we who consider Hazrat Masih Maud as a real prophet do so in the sense that he was actually granted prophethood, not because he was an independent or legislative prophet. Therefore, when Maulvi Muhammad Ali Sahib wrote that "Mian Sahib actually considers Hazrat Masih Maud as a real prophet," I responded in the message that "the reality of prophethood is that Hazrat Masih Maud has actually granted prophethood, so we do not consider him a real prophet in those meanings." (Al-Qawl Al-Fasl p. 12) This is also the emphasis on the reality of prophethood. Until now, articles have been written on this in Al-Fadl. But the writer writes that today you have accepted this and did not accept it before. However, we have always believed the same thing that is being accepted. Then it is also completely wrong to say that by calling Hazrat Masih Maud a prophet, we mean the non-believers. Non-believers completely contradict us. They say that Hazrat Masih Maud is a shadow, metaphorical, ummati, and metaphorical prophet, but they mean that Hazrat Sahib is not a prophet. And when we say these words, our meaning is that you are a prophet and a real prophet, but you did not bring any law nor were you a direct prophet, but you were bound by the law brought by the Holy Prophet (peace be upon him) and you became a prophet through the mediation of the Holy Prophet. If the non-believers also mean the same thing, then why do they write books and pamphlets against us? I wrote in Al-Qawl Al-Fasl that the meaning of an independent prophet is actually what Hazrat Masih Maud did, that he was granted prophethood without mediation and did not receive the prophethood of any other prophet. In those meanings, we never consider Hazrat Masih Maud as an independent prophet.

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When we call Hazrat Masih Maud a real prophet, we also explain that if someone interprets the real meaning of a prophet as not being fabricated or metaphorical but in reality, according to the meanings mentioned in the Holy Quran, then he is a prophet and deserves to be called a prophet. All the excellences found in him are to the extent that are necessary in the prophets. So, in the meanings of those words, Hazrat Masih Maud was a real prophet. However, in the meanings that he did not bring a new law, he was not a real prophet. Yes, we also call him a metaphorical prophet, and they also call him a metaphorical prophet. We also call him an ummati prophet, and they also call him an ummati prophet. We also call him a contemporary prophet, and they also call him a contemporary prophet. But despite these same words, they write against us, and we against them. The writer of this letter may have misunderstood that there is a difference in the determination of words, which has led to a distant answer. However, it is not so, but there is a difference in the explanation of words. They say that a metaphorical prophet is not a prophet, and we say that he is a prophet. They say that a prophet is one who receives prophethood without mediation and is a law-bearing prophet. We say that he is also a prophet who receives prophethood through mediation and is not a law-bearing prophet. They say that Hazrat Sahib has been given the name of a metaphorical prophet, otherwise he was not a prophet in reality because he has been called a metaphorical prophet, and they say that a metaphorical prophet is a non-existent thing. Some even say that there is no harm in hitting a shadow because it has no reality. But our view is that the status of a metaphorical prophet is that he is greater than many previous prophets. Therefore, Hazrat Masih Maud has also claimed that he is superior to the previous Messiah, and the claim is: "God has sent among this community the Promised Messiah, who is far superior to the previous Messiah in all his glory." (Review, Volume 6, p. 257) And the previous Imams have also agreed on this point that the coming Messiah will be greater than some prophets. In reality, the shadow of the Holy Prophet (peace be upon him) is not an ordinary thing. A shadow is just a shadow, but it cannot be applied to Hazrat Masih Maud. Today, someone denies the prophethood of Hazrat Masih Maud, but some time ago, in response to Khwaja Sahib's oath, an article was written to me, in which it was written that Khwaja says that a shadow is nothing and has no reality because they call a shadow and a shadow is an unreal thing. Although generally a shadow is called a shadow, but in reality, it is the darkness created by the obstruction between light.

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It is called a shadow, meaning whatever obstructs the light from falling on a part is called a shadow. If these same meanings are applied to Hazrat Masih Maud, then it is a grave insult to him, and it is also said that he came to the world as darkness and obscurity, but these meanings cannot be attributed to you. This person wrote this argument at that time. And what is the doubt that this is a strong argument, but today it has been forgotten, and it has been forgotten in the same way that Ahmad Hazrat Masih Maud is not. Previously, they used to say that when Allah Almighty called Hazrat Masih Maud Ahmad in the Holy Quran, then why should I not praise you and extract your affirmation from every verse. Then they continued to discuss the issue of disbelief and Islam in a circular room with me and said that you should not call your deniers disbelievers, reduce your status, and be cautious. But today, they have forgotten all these things. So, the praise for the prophethood that non-believers give is the same praise that was extracted by that person at that time. However, he did not deviate, and it is a dangerous meaning because it is a severe insult to the Holy Prophet (peace be upon him) and Hazrat Masih Maud is also said to have come to the world as darkness and obscurity. But these meanings cannot be attributed to you. They used to say that when Allah Almighty called Hazrat Masih Maud Ahmad in the Holy Quran, then why should I not praise you and extract your affirmation from every verse. Then they continued to discuss the issue of disbelief and Islam in a circular room with me and said that you should not call your deniers disbelievers, reduce your status, and be cautious. But today, they have forgotten all these things. So, the praise for the prophethood that non-believers give is the same praise that was extracted by that person at that time. However, he did not deviate, and it is a dangerous meaning because it is a severe insult to the Holy Prophet (peace be upon him) and Hazrat Masih Maud is also said to have come to the world as darkness and obscurity. But these meanings cannot be attributed to you.

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He will take from the creation what Hazrat Masih Maud took, that is, an image and an image in which all excellences have come. Every prophet has some excellences, and all the excellences of all the prophets were gathered in the Holy Prophet (peace be upon him). Those excellences were obtained by Hazrat Masih Maud. Yes, you are a shadow because what you received was through the Holy Prophet (peace be upon him), without any mediation. So, there is no difference in the words of suspicion, but there is a difference in the explanation of words. We say that Hazrat Masih Maud, by being a shadow of the Holy Prophet (peace be upon him), obtained all your excellences, and non-believers say that Hazrat Masih Maud was the dark part that was created in front of the filthy existence of the Holy Prophet (peace be upon him). This difference was between us and non-believers before and is still there. The writer of this letter seems to have misunderstood that there is a difference in the words' determination, which led to a distant conclusion. However, it is not so, but there is a difference in the explanation of words. They say that a metaphorical prophet is not a prophet, and we say he is a prophet. They say a prophet is one who receives prophethood without mediation and is a law-bearing prophet. We say he is also a prophet who receives prophethood through mediation and is not a law-bearing prophet. They say that Hazrat Sahib was named a metaphorical prophet; otherwise, he was not a prophet in reality because he was called a metaphorical prophet. Some even say that there is no harm in hitting a shadow because it has no reality. But our view is that the status of a metaphorical prophet is greater than many previous prophets. Therefore, Hazrat Masih Maud also claimed that he is superior to the previous Messiah, and the claim is: "God has sent among this community the Promised Messiah, who is far superior to the previous Messiah in all his glory." (Review, Volume 6, p. 257) And the previous Imams have also agreed on this point that the coming Messiah will be greater than some prophets. In reality, the shadow of the Holy Prophet (peace be upon him) is not an ordinary thing. A shadow is just a shadow, but it cannot be applied to Hazrat Masih Maud. Today, someone denies the prophethood of Hazrat Masih Maud, but some time ago, in response to Khwaja Sahib's oath, an article was written to me, in which it was written that Khwaja says that a shadow is nothing and has no reality because they call a shadow and a shadow is an unreal thing. Although generally a shadow is called a shadow, but in reality, it is the darkness created by the obstruction between light.

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You replied that the book containing the news of the unseen is called a "Muhaddith." This indicates that you have denied being called a Muhaddith. Now should we stop calling you a Prophet for this reason and instead call you a Muhaddith and a mosque, so that people object to us? Can this be acceptable to us? This is the verse I have just read. In it, Allah says, "O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do." The term "hatred of a people" has two meanings: either enmity towards your people or enmity towards you by some people. By following this command, how is it possible that non-Ahmadis, who hold enmity towards us, can hide true testimony? Allah has said and repeatedly said that the Promised Messiah is a Prophet, a Prophet, a Prophet. The Holy Prophet (peace be upon him) said that he is a Prophet. First, the previous Prophets called you a Prophet. Then the righteous of the Ummah testified that you are a Prophet. Then Allah said here that "the saying of the just is like the saying of the messengers." Your enemy will not consider you a Prophet. So why should we not call you a Prophet? If non-Ahmadis are provoked by stating this truth, let them be provoked; we are not concerned about them. Yes, we have no enmity towards them. If they say that Hazrat Mirza Sahib did not bring any law, we say he did bring one. If they say he did not receive prophethood without mediation, we say he did receive it without mediation. And we have no enmity towards them, so we say that Hazrat Mirza Sahib is a Prophet and Messenger. These two things are not contradictory. Neither do we have any enmity towards them nor do we have any enmity towards them. Therefore, we say that Mirza Sahib is a Prophet and Messenger. These two things are not contradictory. We refer to Tazkirah, p. 391

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Masih Maood's status is elevated by our annoying the enemy and not concealing the true status of Hazrat Sahib because non-Ahmadis are our enemies. It is the duty of every believer to speak the truth, and we also speak the truth even if it leads to danger. We are never afraid of speaking the truth; if someone is afraid, they should hide the truth. We firmly believe that Hazrat Masih Maood was indeed a Prophet of Allah, a Prophet who did not bring a new law and did not become a Prophet without mediation but became a Prophet through the mediation of the Holy Prophet (peace be upon him) and was a shadow Prophet, but in the sense that he acquired all the excellences of the Holy Prophet (peace be upon him) not in the sense that darkness was created in front of the light of the Holy Prophet (peace be upon him) and he was that darkness. With this explanation, we consider you a Prophet. The rest is that people may be annoyed by it, and they may need to keep a dictionary handy, so let them be annoyed; we should not be concerned about that. If by leaving this aspect, many commands of the Quran will have to be abandoned. For example, the disbelievers used to call the angels the daughters of Allah. Now if someone says that we believe in angels, it is possible that the disbelievers may think that they also consider the angels as daughters of Allah like us, so they should deny the angels to avoid deception. Then, the Prophet (peace be upon him) should not be believed because people thought of him as having many treasures of knowledge, knowing the unseen, ascending to the heavens. As the Prophet's words seemed to them to be of this nature, it was necessary to abandon them and say something that did not require explanation. But no one can say that. And despite that, it is proven from the Quran that by calling Allah a Messenger, so much explanation was needed, it should have been left, and a word should have been said that did not require explanation. But no one can say that. And despite that, it is proven from the Quran that by calling Allah a Messenger, disbelievers and polytheists are annoyed.

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It seemed and they thought that a messenger is one who flies in the sky. They bring a book from there, etc., etc. Yet Allah Almighty called the Holy Prophet (peace be upon him) a messenger. Yes, they refuted these false notions and explained the necessary matters for the messenger. Then see, the concept of jihad is understood by people that whoever meets a disbeliever should kill him. Now, should we remove these verses from the Quran because they may deceive someone? Absolutely not. Then there are verses in the Quran that talk about fighting disbelievers and lay down conditions for fighting. Now, these verses about fighting should be removed because they may be misunderstood. Similarly, nothing can be left. Every verse will seem deceptive and wrong to someone. Therefore, (we seek refuge with Allah) the entire Quran should be burnt if someone wants to avoid deception. If something needs to be abandoned due to a word having one meaning and Allah Almighty has also explained its meaning, and someone creates new meanings against it, then it should be left to avoid deception. For example, if someone says, "I will name myself Allah," we will say that neither has a human been called Allah in language nor has Allah Almighty named any human as Allah, so this naming should be avoided to prevent deception. Similarly, if someone says that humans speak the language of angels, we will give the same answer. Likewise, if people have misunderstood the description of a prophet due to ignorance and foolishness, that (1) a prophet is one who brings a law, (2) some laws of the previous law are abrogated, (3) a prophet does not follow any previous prophet but directly receives prophethood, then we say that this description of a prophet is not mentioned by Allah Almighty, nor is it found in the Quran, nor does the language describe a prophet in this way. Then how can we stop calling Hazrat Masih Maood a prophet? If the description of a prophet is according to Allah Almighty and the Quran's perspective and the language's understanding, then why should we stop calling Hazrat Masih Maood a prophet just because people may misunderstand these matters? We should call Hazrat Masih Maood a prophet with great emphasis because people have misunderstood the wrong meanings of a prophet, and this correction is necessary so that their false ideas and wrong descriptions of a prophet do not lead to the abandonment of the correct and legitimate use of a prophet because they are annoyed and deceived. What in the world can't make someone feel deceived? We will be cautious of deception, but not until any aspect of the religion is compromised. But when a prophet is dishonored, we will never think of that. At that time, we will only say what Allah and His prophets say.

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It is mentioned. And what difficulty is there that everyone can misunderstand it. Hundreds of thousands of people have understood it or not, then why can't anyone understand it. Why should someone say that Hazrat Masih Maood wrote in the book "Risalah Fath-e-Islam," "Tawzih Muram," and "Azala Ohum" where I have written the word "prophet," consider it as "Muhaddith," so you should not call him a prophet. This is also wrong because this was written at a time when you did not consider yourself a prophet and when you understood it, you considered it abrogated. So when you abrogated it, now whose right is it not to abrogate it. Then the same person writes that an Ahmadi is one who does not consider any writing of Hazrat Sahib abrogated. We say that Hazrat Masih Maood once considered Hazrat Isa alive, so now he should be considered alive, and whoever does not understand this is not an Ahmadi according to you. Similarly, the Holy Prophet (peace be upon him) initially allowed mut'ah but later prohibited it. Now, in his opinion, a Muslim is not the one who considers mut'ah now unlawful. There were also many other permissions, meaning initially a command or permission was given, or it was considered permissible, but later it was abrogated. Can anyone say that (we seek refuge with Allah) the Holy Prophet (peace be upon him) was not a Muslim? Then there was a time when 99% of Muslims considered some verses of the Quran abrogated. Were they all wrong? But no one can say that. And despite that, it has happened that if someone starts considering writings abrogated based on his intellect and opinion, then it is a great injustice not to abrogate the abrogated writing. Now how can darkness come? Darkness only comes when someone declares a writing abrogated that the writer himself has abrogated. Look, the government issues an order and then abrogates it. Does darkness fall in this way? No. Yes, if lawyers declare any government order abrogated, then confusion can arise. Hazrat Masih Maood (peace be upon him) himself has declared his writing abrogated. Now it is necessary for us to accept your abrogating writing. Bukhari, Book of Maghazi, Chapter of the Conquest of Khaybar.

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Nay, the abrogated one. So, saying this is foolishness and ignorance that darkness will fall if something is abrogated, or it will be an insult to Hazrat Sahib. We see abrogation in the words of Allah Almighty. The Quran clearly shows that the previous command of the Qiblah was abrogated, and this change in the Qiblah is evident that there was a previous command, then it changed. Thus, the Quran also says, "And We did not make the Qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels." So, those who consider the change in the Qiblah are not Muslims. I also understand it is necessary to clarify that no verse of the Quran is abrogated because no verse is related to the abrogation of another verse. If the Quran mentioned that this verse is abrogated, we would accept it, but since there is no such verse in the Quran, no one can declare any verse abrogated. If everyone starts abrogating verses according to their own will, then the entire Quran will be abrogated. If someone considers any verse abrogated and someone else does not, then no one has the right to declare any verse of the Quran abrogated. This is also a wrong notion. Due to this, we cannot hide the true testimony and not because people may criticize us. People are not happy when we call you the Promised Messiah. So should we stop saying this so that people do not think of you as the Promised Messiah? Absolutely not. The one who says this will also say that you are the Promised Messiah because this is correct. Even if some are annoyed or troubled by this statement, it should never be stopped. Similarly, we cannot refrain from calling you a Prophet because you were indeed a Prophet in reality. If you were not a Prophet at that time but were called a Prophet, we would stop calling you a Prophet. Now we have also seen that some people have misunderstood you due to not using the word Prophet concerning you, so we use this word. Yes, we also explain it so that people's wrong ideas can be corrected. We cannot hide the true testimony due to people's fear or criticism. A companion said, "If someone places a sword on my neck and a saying of the Prophet remains, I will quickly narrate it so that it does not remain in my chest." This is called perfect faith. We seek Allah's help for such faith. The rest are those who hide.

This is the saying of Hazrat Abu Dharr (Bukhari, Book of Knowledge, Chapter: Knowledge before Speech and Action).

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We are not concerned about people; we are only concerned about Allah. When he has called Hazrat Masih Maood a Prophet and those who do not call you a Prophet are considered your enemies, why should we not call you a Prophet? We are not afraid to speak the truth boldly and courageously because not speaking is the work of enemies. We are servants, so we present your true claim before your friends. If someone says that in the Bible, Jesus was called the Son of God and the Holy Prophet (peace be upon him) was called God, should we consider Jesus as the Son of God and the Holy Prophet (peace be upon him) as God? We say this is written in a book that is metaphorical and allegorical. The Quran does not mention this, nor does the language describe it in this way. Then what we say is what the language describes. If someone misunderstands it, they are not excused because what we say is what the language says. If someone is mistaken about what we say, they are not excused. For example, if someone says the meaning of "brick" is "horse," we will say this should not be said because it is not correct. This is an exception from Tazkirah, p. 526, Fath: 11

Al-Anfal: 18

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People may think differently, but no one can be stopped from understanding a correct matter. There are many people who are not yet well-informed about this issue. In my opinion, discussing the matter of prophethood from the Quran and Hadith reveals that it is clear from the Quran and the sayings of the Holy Prophet (peace be upon him) that Hazrat Masih Maood was a Prophet and more Prophets will come in the future. This will happen when the time comes. However, I wish that those in our community who have been given knowledge continue to write about this issue. The opposition is now only coming from non-supporters; they have fled from all other sides, so our scholars should keep writing about this issue repeatedly. To me, the day of death for Islam will be when all Muslims understand that no Prophet will come after the Holy Prophet (peace be upon him). I cannot even think for a minute otherwise. A writer writes that he pledged allegiance to Hazrat Sahib in 1889, and another says that he pledged allegiance in 1896. It seems that our opinion is weighty because we pledged allegiance at such and such time. However, both of these individuals are such that since they pledged allegiance, they have come here once or twice. I say that those who have not come to Hazrat Sahib and have not stayed in your company, if they had pledged allegiance in 1886 (if Hazrat Sahib had taken allegiance at that time), what would have happened then? Eight percent of 313 are those who are included in my allegiance, so why is their belief not considered weighty? We call Hazrat Sahib a Prophet and Ali-ul-Azam. It is said in Islam that every Prophet has a prayer that is accepted just like Majdud and Muhammad did not have this. Hazrat Maulvi Sahib, the first Caliph, once said to me, "Go and ask Hazrat Sahib whether he made that prayer or not." I asked, and you said no. Then Maulvi Sahib said, "Now go and ask whether they intend to make that prayer for someone or not." You said, "No, just as the Messenger of Allah did not make that prayer in the world, I will not make it either, but I will make it on the Day of Judgment." If Hazrat Sahib was not a Prophet, you would have scolded me for not being a Prophet, then why do you ask me this question? But you did not do that; instead, you gave an answer that affirms your prophethood. Bukhari, Book of Tawhid, Chapter: Divine Will and Intention.

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With such testimonies, if someone who pledged allegiance in 1889 or 1896 speaks against it, we will say they are wrong. I am as certain of calling Hazrat Masih Maood a Prophet as one plus one equals two. This is why I challenge non-supporters to come forward and debate. This is for those who hold a certain status, and if they do not, they are free to declare that falsehood should perish. If they are not willing to do so, they should remove their leader from the field. I do not even think for a moment that Hazrat Masih Maood was not a Prophet. We continue to call you a Prophet. Once someone said you were like the previous reformers. You were lying down and sitting up and said, "I am a Prophet." And Prophet is an exaggerated term. Who in this Ummah has been like this before, revealing unseen news in abundance? Check where you are going. Lastly, I guide my community towards this matter and alert those inside and outside to keep writing articles on the issue of prophethood repeatedly, not only from the books of Hazrat Masih Maood but also from the Quran, Hadith, and the sayings of the Imams. And let this content be disseminated so widely that people remember it and remember it so that they do not forget until death. We have no enmity towards anyone, nor any special relationship. We are concerned only with Allah. We are ready to accept every matter for His pleasure. Yes, we pray that just as we are firm in our beliefs and it has been explained by Allah that these are the correct beliefs, similarly, those who were our friends are granted the understanding of these beliefs so that a united community emerges, and discord and corruption are eliminated. (Al-Fadl, October 21, 1916)

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Quranic Prophecies Regarding the Time of Hazrat Masih Maood
(October 13, 1916)

After reciting Surah Al-Fatihah and the following Surah, it was stated:

“Say, 'I seek refuge in the Lord of daybreak from the evil of that which He created and from the evil of darkness when it settles and from the evil of the blowers in knots and from the evil of an envier when he envies.'”

For human progress and success, Allah Almighty has provided such means that no person can limit His blessings. Allah Himself states that if you want to count His blessings, you cannot encompass them. Then He states that even if the seas were ink for writing His blessings and all the trees were pens, the ink would be exhausted before the words of Allah are exhausted. All the blessings that He has created for the benefit and welfare of humanity are indeed the words of Allah. What power does a human have to limit them and count them? Therefore, when His blessings are unlimited, how can the field of human progress be limited? That too is unlimited, so a person can also achieve unlimited progress, but for their attainment, unlimited effort and hard work are required. For example, if there are more than 2 steps to climb a place, one has to make efforts to climb each step every time. So, those who achieve unlimited progress also need unlimited hard work and effort. Allah Almighty has created great means for human progress. Then there are some occasions with those means through which a person is amazed and becomes alert. It is a rule that a person becomes alert and cautious due to discomfort and against comfort.

Surah Al-Falaq: 1, Surah An-Nahl: 19, Surah Luqman: 28

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And one becomes heedless and lazy in comfort, so the more discomfort there is, the more alert one needs to be, and as much as one gets comfort, the more indulgence and negligence there is. For example, if someone is in front of a lion or in a place of danger, they cannot sleep, but when they have a cool place, cool water, and a soft bed with a fan, they fall asleep deeply because comfort leads to negligence. Every blessing makes a person heedless, but along with Allah's blessings come some responsibilities that lead to alertness and vigilance so that one does not become negligent and lazy due to blessings. Those who do not consider these two matters cannot achieve progress and success. It should be understood that to protect oneself from negligence and laziness is for progress and success. A person must be aware that to protect oneself from difficulties and against comfort is necessary. Those who want to protect themselves from these difficulties are deprived of progress and success, and such people always remain humiliated and disgraced. Otherwise, Allah has not created man for disgrace and shame but for great blessings, and He always desires benefit for him. All the blessings that He has created for the benefit and welfare of humanity are indeed the words of Allah. What power does a human have to limit them and count them? Therefore, when His blessings are unlimited, how can the field of human progress be limited? That too is unlimited, so a person can also achieve unlimited progress, but for their attainment, unlimited effort and hard work are required. For example, if there are more than 2 steps to climb a place, one has to make efforts to climb each step every time. So, those who achieve unlimited progress also need unlimited hard work and effort. Allah Almighty has created great means for human progress. Then there are some occasions with those means through which a person is amazed and becomes alert. It is a rule that a person becomes alert and cautious due to discomfort and against comfort.

Surah Al-Falaq: 1, Surah An-Nahl: 19, Surah Luqman: 28

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One cannot come home; instead, they have to bring it on all fours, and you say they come eating food, so they cannot sit. They should eat so much that they cannot walk. Food is excellent, but see how its misuse has made people lazy and sluggish. Similarly, some clothes become a cause of great shame and negligence. Some people use such clothes that they cannot bear even a little discomfort. Those who wear collars find performing ablution unbearable. They become so worried that the collar should not get wet. Washing and ironing the beard is a calamity for them, so often they shave it off and say it's too small. The same goes for trousers. It has been observed that those who wear trousers have to change the appearance of prayer so that the trouser does not get dirty. Such clothing makes a person pleasure-loving and lazy. Then there are drinks that are harmful both physically and spiritually for a person. They are harmful because of the misuse that has been created due to their bad consequences. The verses I have read have words that have been used to protect against all the evils and harms that arise from human shame and negligence. It was said, "Say, 'I seek refuge in the Lord of daybreak from the evil of that which He created and from the evil of darkness when it settles and from the evil of the blowers in knots and from the evil of an envier when he envies.'" Seek refuge with the Lord of the dawn that when you face the consequences of all creations that arise due to human shame and negligence, He protects you from them. Then, since darkness also leads to human misguidance, it was said, "I seek refuge with the Lord of daybreak" that when you are engulfed in darkness and obscurity, the Lord who brings forth light protects you from darkness and brings you into light. The meaning of Falaq is the time of splitting and all creations. So it was said, seek refuge with the Lord of Falaq, who created everything and protects you from the consequences that can arise from them because all things that He has created. When a person misuses them, they become harmful and damaging to him. Therefore, attention should be paid to the One who created them. Many people become engrossed in luxury. When they face the consequences of their actions and suffer, they involuntarily turn to God. Look at Europe, how much progress it made. How proud and boastful it was of its possessions and creations, but today the same possessions, the same creations, the same sciences are leading to its destruction. They are constantly worried about which scientific invention will prepare the instrument of death for us today. So it has been proven that as much as things are found, if they are misused, they become a cause of destruction. Those who indulge in luxury beyond limits end up crossing the line. When they face the consequences of their actions and suffer, they turn to God involuntarily. It is unknown which scientific invention will prepare the instrument of death for us today. So it has been proven that as much as things are found, if they are misused, they become a cause of destruction. Those who indulge in luxury beyond limits end up crossing the line. When they face the consequences of their actions and suffer, they turn to God involuntarily. It is unknown which scientific invention will prepare the instrument of death for us today. So it has been proven that as much as things are found, if they are misused, they become a cause of destruction. Those who indulge in luxury beyond limits end up crossing the line. When they face the consequences of their actions and suffer, they turn to God involuntarily.

Surah Al-Falaq: 1, Surah An-Nahl: 19, Surah Luqman: 28

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To derive benefit from them, one must also be aware of the harm in them, so one should argue towards their Creator so that they remain protected from their losses. At the time of ease, a person values few blessings. As long as there is light in the eyes, one criticizes the faults of others, and when vision is lost, one becomes regretful. When there is taste in the tongue, one says this thing tastes good, that thing tastes bad. But when the power of the tongue keeps diminishing, one says, "I wish there was just ordinary taste in the tongue." So, when all the evils in those things and the difficulties in them are seen, one should seek refuge with the Lord of the daybreak, and by seeking refuge with Him, you can be saved from the consequences of those difficulties. So, it was said, seek refuge with the Lord of the daybreak, meaning the Creator of things, from the evil of what He has created so that He protects you from the consequences that can arise from the misuse of those things. When a person misuses them, they become harmful and damaging to him. Therefore, attention should be paid to the One who created them. Many people become engrossed in luxury. When they face the consequences of their actions and suffer, they involuntarily turn to God. Look at Europe, how much progress it made. How proud and boastful it was of its possessions and creations, but today the same possessions, the same creations, the same sciences are leading to its destruction. They are constantly worried about which scientific invention will prepare the instrument of death for us today. So it has been proven that as much as things are found, if they are misused, they become a cause of destruction. Those who indulge in luxury beyond limits end up crossing the line. When they face the consequences of their actions and suffer, they turn to God involuntarily. It is unknown which scientific invention will prepare the instrument of death for us today. So it has been proven that as much as things are found, if they are misused, they become a cause of destruction. Those who indulge in luxury beyond limits end up crossing the line. When they face the consequences of their actions and suffer, they turn to God involuntarily. It is unknown which scientific invention will prepare the instrument of death for us today. So it has been proven that as much as things are found, if they are misused, they become a cause of destruction. Those who indulge in luxury beyond limits end up crossing the line. When they face the consequences of their actions and suffer, they turn to God involuntarily.

Surah Al-Falaq: 1, Surah An-Nahl: 19, Surah Luqman: 28

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Look, all things are leading to your destruction. Plague has made your lives bitter. Famine has darkened the world before your eyes. The way you desire honor, you face disgrace. You want ascent, but there is decline. The purposes for which you use things are turning against you, so why don't you turn to God? But the response from the Muslims remains the same; plagues and diseases keep coming. It is known that more calamities are yet to be written in their fate. Until they do not see with their own eyes, they will not turn to God. I published a tract in Bengal. A person read it and wrote to me saying that you emphasize the coming of the Promised Messiah, but messages of calamity keep coming. How can the Promised Messiah come when there is still a Muslim government? Just a few days have passed, and the Turks have also joined the war, and God has said that they do not even want a little favor for the Muslim government. They have taken it away from us as well. So many areas have slipped out of their control. If by some impossible chance they survive until the end of the war, will they still have any strength left? It will be as if they never had any. Our community is progressing in a way that their hearts are cold towards the love of the world. But from the latter part of this Surah, I fear that this realization has not yet dawned upon them. Envy and enmity arise over trivial matters, and disputes and conflicts emerge. The meaning of "blowers in knots" is whispering something in someone's ear secretly. Those who engage in secret talks and break off relationships and friendships turn them into enmity and hatred. True friendship and love do not bring benefit in this world; instead, the Prophet, peace and blessings be upon him, said that those who have true friendship and love in this world will be under the shade of Allah's throne on the Day of Judgment. So, seek refuge with Allah also to protect yourself from the evils of those things. May Allah keep us safe from the consequences of all things and guide us out of all kinds of darkness towards light, and may no person among us sever friendships and loves and may we not feel envy in seeing each other's progress, but may we be happy that God has granted this progress to our brother. (Al-Fadl, October 31, 1916)

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The Excellence of Islam over Other Religions

(October 20, 1916)

After reciting Surah Al-Fatihah and the following verses, it was stated:

“O you who have believed, do not enter houses other than your own houses until you ascertain welcome and greet their inhabitants. That is best for you; perhaps you will be reminded. And if you do not find anyone therein, do not enter them until permission has been given you. And if it is said to you, 'Go back,' then go back; it is purer for you. And Allah is Knowing of what you do.” (Quran, An-Nur: 29, 28)

Islam, by the grace of Allah, has obtained virtues over other religions. One of these virtues is that it elaborates in detail on matters that are seemingly insignificant but have a significant impact on praise, morals, divine grandeur, or the love of Allah. This virtue is such a clear and bright virtue that even during the time of the Holy Prophet (peace and blessings be upon him), when the initial period was there, and people's envy and animosity had increased significantly, and later on, when anger and hatred had spread in the hearts of the opponents of Islam, it was acknowledged. It is mentioned in a Hadith related to the Jews that they acknowledged this fact and said that the details presented by Islam were not presented by any other religion. It seems that they envied the discussions of Islam. Someone also said that goodness is that which enemies acknowledge. (Bukhari, Book of Faith, Chapter: Increase and Decrease in Faith)

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Even the enemies have acknowledged that Islam has elaborated on minor issues in such a way that Muslims can derive great benefits from them. In this era, the civilization established by the Holy Prophet (peace and blessings be upon him) and the Holy Quran is weakening significantly due to Muslims moving away from their religion. Despite that, Islam has detailed all matters in such vivid colors that are not found in any other religion. However, Muslims are declining day by day. In terms of commandments, no book of any religion can compete with the Quran and Hadith, but now Muslims are lagging behind in actions compared to all people. Fear, self-indulgence, quarrels, and conflicts have increased significantly among them. They have turned away from civilization towards barbarism. Islam is a teaching religion and connects a person with civilization. The proof of this is that the Holy Prophet (peace and blessings be upon him) said that during times of turmoil, a believer should go to the jungle, meaning at times when misguidance and deviation have increased significantly, and the remedy is beyond the reach of anyone except God's messenger, one should separate from common people. This shows that a believer's real task is to stay among people, maintain relationships, and stay connected with others. However, during severe darkness, one should separate. If such a situation does not arise, then it is better and necessary to stay among people, enhance civil relationships, and impart Islamic teachings to them. Thus, civilization and Islam go hand in hand. Where there is Islam, there is civilization. If someone goes against Islamic teachings and civilization declines, it is not the fault of Islam but their own fault. If a person does not eat and says, "My stomach is not full," we would say, how is it possible for the stomach to be full without eating? If someone eats and still the stomach is not full, then they might say, "This food is bad." Similarly, if a nation does not act according to Islamic rules, its weakness and incompetence cannot be attributed to Islam because they are not following it. If they act according to it and still remain weak, it can be said that there is a flaw in their understanding. However, until now, no nation in the world has emerged that has followed the laws of Islam and progressed to the highest level of civilization. The current state of Muslims is because they do not act upon Islamic rules, and Bukhari mentions in the Book of Tribulations, Chapter: The Turning Away in Tribulations.

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They have distanced themselves. Throughout India, it is observed that Muslims consider saying "Assalamu Alaikum" a flaw. They are such that if you say "Assalamu Alaikum" to them, they argue, "Do you consider us inferior or beggars?" It seems that to them, saying "Assalamu Alaikum" is a defective matter only for the poor and destitute, not for others. In some Islamic states, it has been decreed that saying "Assalamu Alaikum" to a noble state is highly esteemed. And if someone says it to you, you should respond with "Wa Alaikum Assalam." It should be said with respect. It is not that those who go to meet such noble states can oppose them; they are always ready to punish them. Then if someone due to ignorance says "Assalamu Alaikum," they say, "Has he picked up a stone to throw at us? Don't you have enough civilization to greet the elders with 'Assalamu Alaikum'?" It should be said with respect. They are pleased with it. Once we went to Delhi. There was a small boy in the house where we stayed. I took him aside and taught him well to say "Assalamu Alaikum" and the manners of greeting. It was a good lesson. Once when we came back from outside, the boy said "Assalamu Alaikum" to us. We responded with "Wa Alaikum Assalam." After a while, it became apparent that someone was crying from inside the house. Upon investigation, it was found that the boy's mother was gently hitting him because he had greeted the elders with "Assalamu Alaikum." We said, "This poor child is not at fault; we taught him this." Saying "Assalamu Alaikum" is highly esteemed, and it is said that this is not the way of the noble. Actually, this is true nobility."

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An explorer named Ibn Batuta came to India and wrote, "I have seen that the Muslims in India have forgotten to say 'Assalamu Alaikum.' This will not yield good results. Although these are seemingly small matters, in reality, they hold great significance. Look, saying 'Assalamu Alaikum' is a common thing, but in terms of consequences, it holds great importance. When a person meets others multiple times, if they are told, 'May peace be upon you from God,' consider how much benefit can be derived. However, even if a thousand people tell someone about etiquettes, submission, etc., it will all be in vain if they are not familiar with them, and nothing will happen. Nowadays, Muslims have distanced themselves significantly from civilization and have moved away from Islam, considering saying 'Assalamu Alaikum' as a disgrace, although the words spoken about etiquettes, submission, etc., are all vain, and 'Salam' is a prayer that has been removed from the Muslims. The Holy Prophet (peace and blessings be upon him) also used to mention such things in his sermons so that people do not become distant due to ignorance and are not deprived of the benefits that can be obtained by acting upon pure teachings. Today, I also realized that seemingly small matters, when explained, have a significant impact. These should be explained so that if someone from our community is unaware, they become aware. By the grace of Allah, the way of saying 'Assalamu Alaikum' is prevalent in our community, and those who come from India will benefit. Then the people of our community can easily teach these things to others because teaching goodness and making people familiar with Islamic teachings is our duty, especially for non-Ahmadis. When they become familiar with Islamic teachings and realize that this familiarity has been acquired through the Ahmadiyya community, they will also become Ahmadis, and this will be a means for them to become Ahmadis. So, those who act upon these teachings in our community will hold these matters in special importance in their hearts, and they will understand the importance of explaining them to others. Those who do not act due to ignorance and lack of knowledge will benefit from acting upon them. The verses I have recited contain two commands from Allah Almighty that, although they are not part of the laws of Sharia but are emphasized greatly because they have an impact on religion. The commands are: firstly, when entering someone's place, seek permission from the residents before entering. If they grant permission, then enter. Secondly, when entering a place and not finding anyone there, do not enter until you have permission. These commands, although not part of the Sharia laws, are emphasized greatly because they have an impact on religion.

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When you enter, greet them with peace. Regarding this command, it was further stated that if permission to enter is not granted, then do not enter. The Holy Prophet (peace and blessings be upon him) elaborated on this. The Quran says to seek permission first and then if permission is granted, enter the house, and if permission is not given, do not enter. Regarding seeking permission, the Holy Prophet (peace and blessings be upon him) said that seek permission three times. After three times, if permission is not granted, then return. It is not appropriate to keep knocking or calling out repeatedly. If permission is granted to enter, the Quran has given another command about it, that greet with a better greeting. The Holy Prophet (peace and blessings be upon him) said about this, "By Him in Whose hand is my life, you will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not guide you to something that if you do it, you will love one another? Spread peace among yourselves." This seeking of permission has great wisdom within it. Some people knock on someone's door or call out once and then keep doing so repeatedly, even every hour, which is not appropriate. It may be that no one is inside, or if someone is sleeping inside. In such a situation, if someone keeps calling out repeatedly, it may disturb the sleep, which is not a good thing. Or it may be that the person does not want to meet or talk to the visitor, so they do not respond. Or sometimes, a person is in a situation where they cannot respond. In all these situations, repeatedly knocking or calling out is a flawed and disliked act. Therefore, the Holy Prophet (peace and blessings be upon him) prohibited from doing so and gave the command that seek permission three times, and if there is no response, then return because there could be various reasons for not granting permission. It is possible that the house is empty or the person is asleep. In such cases, repeatedly calling out is not a good practice. Or it may happen that the person does not want to meet or talk to the visitor, so they do not respond. Or sometimes, the person is in a situation where they cannot respond. In all these situations, repeatedly knocking or calling out is a flawed and disliked act. The Holy Prophet (peace and blessings be upon him) prohibited from doing so and gave the command that seek permission three times, and if there is no response, then return because there could be various reasons for not granting permission. Surah An-Nur: 29, 28, Sahih Bukhari, Book of Etiquette, Chapter: Greeting and Seeking Permission, Sahih Muslim, Book of Faith, Chapter: Explanation that None Shall Enter Paradise Except Believers and that Love Among Believers is a Part of Faith

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Two meanings can be derived. One is that someone says, "Do not enter now; there is no opportunity." The other is that there is no response. In both cases, one should return. Regarding peace, the Holy Prophet (peace and blessings be upon him) emphasized its frequent use. Why? Because it fosters love among people. When someone prays for peace for others, it is essential that love is present in their hearts. And the more they exchange greetings, the more love grows. Nowadays, many people do not understand the meaning of "Assalamu Alaikum." If love does not develop in their hearts for each other, it's another matter. But those who understand, love is generated and increases. When a person prays for others, they benefit as well, and this prayer brings many blessings. Allah loves and cares for His creation, so when someone loves His creation, He reciprocates that love. So, the more frequently you greet each other with peace, the more love and good relationships will be established among you. This will lead to acquiring faith, and when faith is acquired, you will enter Paradise. People should learn from those who consider their work to be fighting and causing animosity towards others. I have pondered over the turmoil that has arisen in our community. Those involved were the same people who had personal enmities and grievances. I know very well that our community did not show compassion at some point. Once, when a certain incident occurred, and the house was empty, I wrote a letter of compassion to a person who responded that you showed me great compassion, but so and so did not. I will not forget their words until I die. Unfortunately, this letter was not preserved; otherwise, it would have been beneficial today. Another person said that if there were another Khalifa, we would pledge allegiance to him, but we will not pledge allegiance to Mir Mahmood. These are just talks of yesterday. Look at the Israelites; they did not accept the Holy Prophet (peace and blessings be upon him) for the same reason that they did not accept him.

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Out of fear, animosity, and hatred, many people lose their faith. Just yesterday, a person's letter arrived. A few days ago, he came here and said, "Give me my grandson." I replied, "It is the right of the child. If permission is granted to take him, then take him." Now he has come and written that you have created a new Quran. He was hurt by a simple matter that why was the child crying and being taken away. It was written to him that you have created a new Quran. Before, whatever I said or did, I considered it according to the Quranic teachings. But after this incident, whatever I do or say goes against the Quranic teachings, and I have created a new Quran. Everything I say now seems bad to him. So, worldly enmities have a very negative impact on faith, and when faith is lost, a person is deprived of Paradise. Look, this was a small matter, but the consequences are significant. The Holy Prophet (peace and blessings be upon him) said that saying peace results in love among people, and love leads to faith, and faith leads to entering Paradise. The opposite is that not saying peace leads to discord, and discord leads to the loss of faith, and the loss of faith leads to not entering Paradise. So, saying peace was a simple matter, but its consequence is that a person is deprived of Paradise. This is why Islam did not leave this matter as ordinary but explained it in detail and with elaboration, and no other book in the world has explained this detail except Islam. If non-Muslims envy this, what is surprising? But what is surprising is those Muslims who, despite such teachings, do not act upon them. Islam has clearly stated that when you go to someone, call out or knock on the door, and when permission is granted, enter. Do not enter without permission. And it is also not appropriate that if no one responds, then silently enter without permission. This is a saying that has been proven wrong many times. Islam has allowed silence as acceptance when asked about marriage with a virgin girl. But this cannot be correct everywhere. Sometimes it happens that the house owner asks who is there. This is because some special people, if it is difficult to meet them, the task is done even if it causes inconvenience. But meeting some people is not necessary, so permission is sought. Bukhari, Book of Marriage, Chapter: Not to Marry the Virgin and Others Without Their Consent.

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So, as the person is, the response should be given. Thus, when asked, the response received is, "I am." Once, someone knocked on the door of the Noble Prophet (peace and blessings be upon him). He said, "Who is it?" The one knocking replied, "It is me." The Prophet (peace and blessings be upon him) said, "How can I recognize you by just saying 'me'? If asked, one should state their name to be recognized. Some people are such that they keep looking through the holes of the door after knocking to see what is happening inside. Once, someone knocked on the door of the Noble Prophet (peace and blessings be upon him) in this manner. He said, "I have realized this later. If I had seen at that time, I would have gouged his eyes out." When the Noble Prophet (peace and blessings be upon him) used to knock on someone's door, he would turn to the right or left and stand. These are the etiquettes taught by Islamic Sharia. These may seem like small matters, but if acted upon, they lead to a very peaceful and comfortable life because every command of Islam is highly beneficial and fruitful. If Allah wills, even those commands related to civilization will sometimes be explained so that our community acts upon them, conveys them to others, and Allah grants our community success. May Allah grant our community the ability to act upon those commands related to civilization that the Noble Prophet (peace and blessings be upon him) and the Holy Quran have taught us and make us act upon them and teach them to others. May Allah grant our community success in this. Bukhari, Book of Etiquette, Chapter: When Someone Says 'Who is it?' and One Responds 'It is Me,' Sahih Muslim, Book of Etiquette, Chapter: Prohibition of Looking Inside Someone's House Without Permission. (November 4, 1916)

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It is also necessary to take precautions along with prayers

On October 27, 1916, Hazrat read Surah Al-Fatihah and said:

"By the grace and favor of Allah, whatever happens, happens, but Allah Almighty has also established some laws for the human species under His will and plan. If a person becomes distant from them, he suffers. There is no doubt that the matter of prayers and reliance is an important and necessary matter. It is also absolutely correct that what one can pray for, nothing else can do. There is also a significant impact on belongings. Yes, only relying on belongings that what can happen can happen is polytheism. It is mentioned in a Hadith that once the Holy Prophet (peace and blessings be upon him) addressed the companions and said, 'Do you know what your Lord said?' The companions replied, 'Allah and His Messenger know best; we do not know.' He said, 'Allah Almighty said, "The one who said that the rain is due to such and such star, has indeed attributed partners to Allah. The one who believes in the stars has disbelieved in Allah." But the one who believes in Allah and the stars is a believer in the stars. But how can it be doubted that the changes in seasons have a significant impact of the stars. The moon and the sun are also among the stars, and they have a great connection with the seasons. But despite this, the Holy Prophet (peace and blessings be upon him) said that those who say that the rain is due to such and such star are disbelievers in Allah and believers in the stars. This does not mean that the changes in the stars have no effect. Some people, due to lack of understanding, Bukhari, Book of Campaigns, Chapter: The Battle of Hudaibiya -

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The understanding derived from this Hadith is a denial of the effects of stars. Then they start denying that there is no effect of the crow in certainty and observation, although there is an effect and it is necessary. But completely relying on stars for rain that when it rains, it is due to these stars is incorrect. However, a person who denies God by completely disregarding His essence and relies solely on stars is wrong. He believes that God Almighty created those stars, placed effects in them, and they act according to His will. Look, attributing daughters to Allah is polytheism, but believing that angels bring Allah's messages and confirmations is not polytheism. But there is a difference between the two. Disbelievers and polytheists also believe that angels exist and they do some work, and Muslims have been believing and considering that angels exist and having faith in them is necessary and obligatory, but despite this, they are called disbelievers and polytheists. Why? Because the disbelievers' belief is such that angels act on their own, but Muslims believe that all their actions are under the will of God. Therefore, this is not polytheism. Once, an Arab came to the presence and was asked, "Where is your camel?" He replied, "I left it outside and came to you relying on Allah." It was said, "Tie the camel's knee and then rely on Allah." Hazrat Masih Maud (as) used to say not to rely on means and causes and then say that I have relied on Allah. Testing Allah is to leave the means and causes created by Him and rely on them for success. Yes, the name of the one who relies on Allah for success without relying on the means created by Him is the one who truly relies. Yes, if Allah Almighty prohibits taking work from a specific means, that is a different matter, otherwise, by leaving the created means and not using them, testing Allah Almighty is required. Look, the plague vaccine is without a doubt a means of health, and it has been proven through experience that it is an excellent treatment. But Hazrat Sahib has prohibited his community from using it, although you have also acknowledged that the vaccine is a treatment. But since Allah Almighty Himself has prevented the use of this means, you have Bukhari, Book of Campaigns, Chapter: The Battle of Hudaibiya - Tirmidhi, Book of Description of the Day of Resurrection, and the Pious, Chapter: Hadith on Intellect and Trust (November 4, 1916)

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Hazrat has prohibited his community from getting vaccinated. Yes, those who are compelled to get vaccinated under the government's orders are allowed. A definite opinion was given regarding vaccination that it is a certain treatment for the plague, so Hazrat Sahib prevented its administration so that the special characteristic of your community, that it is not attacked by the plague, is not doubted. And it should not be understood that due to vaccination, the plague did not attack, otherwise, other means were not prevented from being used. It was not forbidden to rely on other means. Although the vaccine was considered a treatment, since it was considered a prediction, Hazrat Masih Maud (as) prohibited his community from using it. Yes, those who are compelled to get vaccinated are compelled. So, for opponents, this is a sign that despite the certain treatment not being used, some rare individuals in our community get afflicted with this disease. But where the command is not there, using means and causes is fine. Therefore, Surah Al-Fatihah, which is recited fifteen times every day, and if additional prayers and others are counted, is also not stopped, because reciting additional prayers is not limited. In it, Allah has taught the method of prayer. Firstly, prayer itself is taught because if a person prescribes prayer for themselves, there was a possibility of error, but Allah Himself taught prayer and also stated that it is necessary for a person to make some effort as well. He said:

"You alone we worship, and You alone we ask for help.

Guide us on the Straight Path.

Worship is the attraction of Allah's grace. When there is a need for Allah's grace, then the necessity of worldly matters should also be at the forefront. If someone does not worship in that way, then there is no benefit to their prayer and worship. There are many people who, when they hear about prayer from us or read it in the writings of the Moulvi Sahib or Hazrat Sahib, understand it as just prayer. Based on this, they abandon effort and hard work. Hazrat Moulvi Nur-ud-Din Sahib, the first Khalifa.

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And they start considering it useless, whereas Hazrat Sahib says that those who do not use the provisions created by Allah Almighty are testing Allah. Yes, if despite efforts and striving, no provision can be found, then if such a person prays despite the absence of material means and fulfills the conditions of acceptable prayer, then their prayer is accepted. According to the need, a person will find the caravan's lost item only through the means by which they can fulfill their need, or Allah Almighty will remove their need. But this only happens when a person has fulfilled their right of effort and hard work. It is mentioned in Hadiths that many times the Noble Prophet (peace and blessings be upon him) faced a situation where water was scarce during a journey. He put his hand in a little water, and it increased. But it is also proven that by showing this extraordinary act before making efforts and making people run in all directions to find water, when no trace of water was found, then showing such extraordinary acts where no trace of water could be found and saying, "Why bother to go and find water when we can increase the water here ourselves," and at that time, you were completely disappointed by the water not coming. So, a person, even if they take a complete caravan and choose to travel hundreds of miles through the jungle, if a calamity befalls their belongings on the way and they are destroyed, then they do not move forward or backward. In such a situation, without any provisions, they can only rely on prayer. Because this is a situation where providing provisions is beyond their power. But when a person chooses to travel such a long distance without any provisions and says, "Shall we carry the burden together and rely on prayer," this is not correct. The one who does this tests Allah, but Allah Almighty has taken care of them. Should our community not understand that there is a great need for provisions along with prayers? Those who rely solely on prayer and abandon provisions are deserving of Allah's wrath rather than receiving divine blessings because they test Allah through this method of action. Testing is always appropriate. Has any minister ever tested the king? No, rather the king and his qualified individuals observe someone's intellect, understanding, and competence, and then someone is appointed to a ministry. Then a student has no right to test their teacher, but the teacher has the right to test their student. Sahih Muslim, Book of Virtues, Chapter: The Superiority of Our Prophet (peace and blessings be upon him).

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A person's status is such that if they test Allah Almighty, they are not worthy of His blessings but rather deserve His punishment. Those who are accustomed to prayers should never forget this. Charity, good deeds, and other means that are the ways to gain Allah's love and closeness, by acting upon which, the one who prays will make themselves worthy of Allah's grace. Similarly, for worldly progress. For example, trade and craftsmanship. Those who make efforts and strive and then also pray, Allah Almighty grants them progress. Abandoning the provisions created by Allah is disrespecting Him. Therefore, those who only rely on prayers, Allah is not concerned about them. For example, someone has to take an exam. Now if they say, "Who cares about studying, let's just pray and participate in the exam," such a person will remain unsuccessful, and what benefit can they derive? So, providing provisions and working along with prayers is necessary, and the need for worldly matters should also be at the forefront. If someone does not work in that way, there is no benefit to their prayers and worship. There are many people who, when they hear about prayer from us or read it in the writings of the Moulvi Sahib or Hazrat Sahib, understand it as just prayer. Based on this, they abandon effort and hard work. Hazrat Moulvi Nur-ud-Din Sahib, the first Khalifa.

And they start considering it useless, whereas Hazrat Sahib says that those who do not use the provisions created by Allah Almighty are testing Allah. Yes, if despite efforts and striving, no provision can be found, then if such a person prays despite the absence of material means and fulfills the conditions of acceptable prayer, then their prayer is accepted. According to the need, a person will find the caravan's lost item only through the means by which they can fulfill their need, or Allah Almighty will remove their need. But this only happens when a person has fulfilled their right of effort and hard work. It is mentioned in Hadiths that many times the Noble Prophet (peace and blessings be upon him) faced a situation where water was scarce during a journey. He put his hand in a little water, and it increased. But it is also proven that by showing this extraordinary act before making efforts and making people run in all directions to find water, when no trace of water was found, then showing such extraordinary acts where no trace of water could be found and saying, "Why bother to go and find water when we can increase the water here ourselves," and at that time, you were completely disappointed by the water not coming. So, a person, even if they take a complete caravan and choose to travel hundreds of miles through the jungle, if a calamity befalls their belongings on the way and they are destroyed, then they do not move forward or backward. In such a situation, without any provisions, they can only rely on prayer. Because this is a situation where providing provisions is beyond their power. But when a person chooses to travel such a long distance without any provisions and says, "Shall we carry the burden together and rely on prayer," this is not correct. The one who does this tests Allah, but Allah Almighty has taken care of them. Should our community not understand that there is a great need for provisions along with prayers? Those who rely solely on prayer and abandon provisions are deserving of Allah's wrath rather than receiving divine blessings because they test Allah through this method of action. Testing is always appropriate. Has any minister ever tested the king? No, rather the king and his qualified individuals observe someone's intellect, understanding, and competence, and then someone is appointed to a ministry. Then a student has no right to test their teacher, but the teacher has the right to test their student. Sahih Muslim, Book of Virtues, Chapter: The Superiority of Our Prophet (peace and blessings be upon him).

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The main point is that those who are lazy have created a deceptive cover for their failure by saying that whatever happens, happens by destiny. These are three types of people. Some attribute everything to predestination, saying that whatever is meant to happen has already been decreed, and they deny taking any action. Others abandon provisions in the name of prayers, and some rely solely on reliance. However, these are neither against the means nor against destiny nor against reliance. Because these are also the provisions created by Allah and should be used. If forced submission is done, then Allah becomes unjust, and then it can be said that you have no merit in the greatness bestowed upon you by Allah. If someone can say that they have become great due to their efforts, then they can say that Allah made them great by catching and making them work. The purpose is that no merit can be attributed to you. Whatever good is seen in you, it will be said that it was actually the act of Allah. But the truth is that true progress lies in fully utilizing the provisions created by Allah and a believer progresses in every aspect. The companions progressed in trade, in the government's progress, in progress in sciences. The essence of a believer's dignity is that they should excel over others. Whether they choose a craft, they should excel in it, and if they choose a profession, they should excel in it. When choosing a trade, the desire of a believer should be to excel over others. "Guide us on the Straight Path" is not limited to just religious progress but also in every color of progress. The Muslim Book of Plague and Omens, Chapter: The Superiority of Our Prophet (peace and blessings be upon him) - Author: Moulana Naushbli Naumani.

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Trade

Choosing the profession of trade requires effort and progress in it, and thus a believer should take action diligently in every task. Those who are lazy in worldly matters then tend to fail in religion as well. When Allah saw that the companions were diligent and vigilant, He granted them progress and success in both religion and worldly affairs. May Allah grant that the people of our community also be diligent and vigilant workers and then rely on the grace of Allah rather than just relying on material possessions.

(Al-Fazl, November 7, 1916)

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Arrival of 1335 AH

(Stated on November 3, 1916)

After the recitation of Surah Al-Fatihah and the following verse:

"And [remember] when your Lord proclaimed, 'If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.'" (Quran, Surah Ibrahim, 14:7)

Allah's grace and favors are vast. No creature, no matter how insignificant, can claim that they have no favor from God. Why? Because the existence of everything is created under Allah's favors, and whatever exists is under the blessings of Allah. From the smallest piece of cloth to the mightiest angels and prophets, all are under the blessings and favors of Allah, and no one can pass through life without being under the blessings of Allah. But some people are such that they receive a special portion of God's favors and blessings. Therefore, it is obligatory and necessary for every human being, indeed every living being, to express gratitude to Allah. However, some individuals, groups, and communities have a specific duty to fulfill, who receive a special share of His blessings and favors but fail to express gratitude for them, or they show ingratitude in fulfilling it, or some individuals exhibit failure and ingratitude. They fall very far from the blessings and favors of Allah, and become deserving of severe punishment. Under the laws of Allah, those who are accustomed to His blessings and yet fail to show gratitude or show negligence in fulfilling their duties are not only falling far from the blessings of Allah but also deserving of severe punishment. The essence of a believer's honor is to excel over others. Whether they choose a craft, they should excel in it, and if they choose a profession, they should excel in it. When choosing a trade, the desire of a believer should be to excel over others. "Guide us on the Straight Path" is not limited to just religious progress but also in every color of progress. The Muslim Book of Plague and Omens, Chapter: The Superiority of Our Prophet (peace and blessings be upon him) - Author: Moulana Naushbli Naumani.

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Time is passing, a new year has begun. The arrival of a new year is not a new occurrence; every coming year is new, and after every twelve months, a new year starts. So, this is not something new but rather a prediction according to the laws of nature, and it continues to happen. Allah Almighty has set a pace for the moon, sun, and stars for the sake of His creation, and days, weeks, months, and years change under this pace. Therefore, the coming of a new year is not a new thing, but some predictions are made regarding this year. Some have said that the wording of the prediction is not clear but arguments have been made, and different arguments have been presented. One of these is that in this prediction, the mention of the year thirteen hundred and thirty-five and thirteen hundred and thirty-five days is a significant point because in the language of revelation, days signify years, so many opinions are inclined towards this. Some believe that this is a special prediction, and others have different reasons. Some people think that the arrival of the Messiah is in the year 1335. I remember well that a person from Anbalah published an advertisement mentioning the year 5 or 6, in which he wrote with great emphasis that the advent of the Promised Messiah would be in 1335 AH. Similarly, a person from Delhi has written a treatise in which he has also set the last time of 1335 AH for the advent of the Promised Messiah. Some people from Europe have also made decisions based on various calculations that 1335 AH is the year of the Messiah's advent. On this basis, there was great anticipation, and now that this year has arrived, the consequences are awaited. If Allah wills, then for those months, the deniers of the advent of the Promised Messiah will face another disappointment, and among them, those who are intelligent and wise will understand that the Messiah who was supposed to come did not come, and no one else came. So, it is necessary for us to have a victory, and that is that those who have estimated that the Messiah will come in 1335 AH, and they persist in this belief despite the passage of nineteen hundred years, due to their obstinacy and prejudice, do not abandon this belief that the Messiah has come. They will keep saying that the Promised Messiah is yet to come, and it is not surprising that such people are born among Muslims because the Holy Prophet (peace and blessings be upon him) likened these people to the Jews. But those who are wise and understanding, and those who do not deny out of prejudice, enmity, opposition, and wickedness, when they see that the predictions made for the arrival of the Promised Messiah in 1335 AH were being made, they will realize that the prediction was fulfilled completely.

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It has come to pass. Either they will have to fabricate and falsely declare this prediction, or they will have to accept that the Promised Messiah has come. And since no one besides Hazrat Messiah has claimed to be the Promised Messiah, you must consider them as the Promised Messiah. This is a fabricated victory for us, written by Allah Almighty for our sake. The remaining and many hopes that this year is the beginning of our victories. Therefore, the people of our community are expressing joy over this, and I have also received congratulatory messages. But I want to say to all these people that in terms of days, weeks, and months, or the speed of the moon, weeks, and months, there is no increase in 336 AH or 334 AH from 335 AH. This is also a phenomenon that has already passed. What special qualities are there that make it superior to others? There is no uniqueness in it. The community that proves itself as the heir of Allah's blessings becomes 332 AH and 333 AH, and the community that makes itself deserving of Allah's wrath and punishment through its actions and deeds becomes equal to 1335 AH, 1334 AH, or 1340 AH. With every victory, there is also a defeat. Has there ever been a victory without defeat? Never. It has always been the case that if one group achieves victory, then another group faces defeat. So, if this year is auspicious for one group, can it not also be considered inauspicious for another? The essence of a believer's honor is to excel over others. Whether they choose a craft, they should excel in it, and if they choose a profession, they should excel in it. When choosing a trade, the desire of a believer should be to excel over others. "Guide us on the Straight Path" is not limited to just religious progress but also in every color of progress. The Muslim Book of Plague and Omens, Chapter: The Superiority of Our Prophet (peace and blessings be upon him) - Author: Moulana Naushbli Naumani.

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Someone said that 1335 AH is designated for victory and success, and God has stated, "Blessed is he who waits and comes until one thousand three hundred and thirty-five days." So, we will surely be successful. But should such people not see that this prediction is in the Book of Daniel the Prophet, and Daniel the Prophet was among the followers of Prophet Moses. Prophet Moses was a resolute and honorable prophet, and God Almighty has given you a resemblance to him. And if a resemblance to Prophet Moses is given to you, then you cannot be an ordinary person. God had promised you and your people to become the heirs of a certain kingdom, but since their people did not make themselves worthy of God's bestowal, God Almighty says that we have put this promise forty years behind. So, if the prediction of such a great prophet like Moses can be delayed by forty years due to the defeat and unworthiness of his community, then why can't the prediction of Prophet Daniel be delayed? If God Almighty were to accept someone's consideration or for someone's sake, Moses was more deserving of it because he was a great and resolute prophet. Then God Almighty says about them, "The Word of God came to Moses." When God Almighty spoke to Moses, there was no barrier or veil between them. When the prediction of such a great prophet is delayed due to the defeat and unworthiness of his community, then why can't the prediction of Prophet Daniel be delayed? So, for us, 1335 AH is a promise from God Almighty, there is no doubt about it. And as the Promised Messiah has written, this year has a special connection with our community. Initially, it was thought that perhaps the demise of the Promised Messiah would occur this year, but that has already happened before, so it cannot be meant for that. Instead, this year marks the beginning of progress for our community. How will this progress be? In what manner? Even if this prediction is understood as it has been interpreted, these things cannot be revealed because even a prophet can make a mistake before its fulfillment. So, even if the community's victories start in 1335 AH, we still do not know how and what victories we will achieve. God's promises come in various forms. Sometimes a matter spoken with great emphasis is known, but when it is fulfilled, it is revealed. Daniel 12:12 "Indeed, we have sent to you a Messenger as a witness upon you just as We sent to Pharaoh a Messenger." (Similar command:) He said, "Indeed, it is forbidden to them for forty years." (Quran, Surah Al-Maidah, 5:27) Surah An-Nisa, 4:165

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It often appears very ordinary. Similarly, sometimes a matter seems completely ordinary, but when it is fulfilled, it produces great and grand results. Sometimes a statement is made in a certain tone, and it is fulfilled in the same tone. One reason is that a person perceives a matter as weak, but in reality, it is strong. And likewise, a person considers a matter weak in their view, but in reality, it is very strong. Look, there was a great and heavy battle apparent between the Badr and Ahzab, but Allah Almighty considered the Treaty of Hudaybiyyah, which was considered a defeat, as a great and heavy victory. Sometimes a matter is perceived in ordinary words, but its consequences turn out to be extraordinary not because Allah Almighty mistakenly expressed it in ordinary words instead of powerful words, but because the event produces significant outcomes. Similarly, if the words related to a matter are ordinary and the event is very formidable, it is not because Allah Almighty did not know that it was so dangerous, but because it does not pose a significant danger in terms of consequences. And if a prediction made by someone in the words revealed by Allah Almighty is fulfilled, then it is not considered that it was fulfilled in the same way, but its consequences are considered in such a way. Sometimes a person perceives their success and thinks they have achieved victory, but shortly after, the enemy attacks again and defeats them. Sometimes a success is considered very ordinary by a person, but after some time, it is realized that it was not an ordinary success but a very significant one because its consequences are very significant. Such observations are also seen in worldly wars. Nowadays, those who read news of wars often read about events where an ordinary victory is considered very significant, but later it is found out that it was not ordinary but very important. Just a few days ago, news came that a small victory had been achieved, but later it was revealed that the Germans were making great efforts to achieve this victory because through this path, they were supplying weapons and other materials to their armies. So, what was initially considered ordinary was later deemed very significant. But Allah Almighty is already aware of the consequences of every event, so He designates as extraordinary the event from which significant results are to emerge, even if it appears small. And the event from which ordinary results are to emerge is considered ordinary, even if it appears grand.

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It often appears very ordinary. Similarly, sometimes a matter seems completely ordinary, but when it is fulfilled, it produces great and grand results. Sometimes a statement is made in a certain tone, and it is fulfilled in the same tone. One reason is that a person perceives a matter as weak, but in reality, it is strong. And likewise, a person considers a matter weak in their view, but in reality, it is very strong. Look, there was a great and heavy battle apparent between the Badr and Ahzab, but Allah Almighty considered the Treaty of Hudaybiyyah, which was considered a defeat, as a great and heavy victory. Sometimes a matter is perceived in ordinary words, but its consequences turn out to be extraordinary not because Allah Almighty mistakenly expressed it in ordinary words instead of powerful words, but because the event produces significant outcomes. Similarly, if the words related to a matter are ordinary and the event is very formidable, it is not because Allah Almighty did not know that it was so dangerous, but because it does not pose a significant danger in terms of consequences. And if a prediction made by someone in the words revealed by Allah Almighty is fulfilled, then it is not considered that it was fulfilled in the same way, but its consequences are considered in such a way. Sometimes a person perceives their success and thinks they have achieved victory, but shortly after, the enemy attacks again and defeats them. Sometimes a success is considered very ordinary by a person, but after some time, it is realized that it was not an ordinary success but a very significant one because its consequences are very significant. Such observations are also seen in worldly wars. Nowadays, those who read news of wars often read about events where an ordinary victory is considered very significant, but later it is found out that it was not ordinary but very important. Just a few days ago, news came that a small victory had been achieved, but later it was revealed that the Germans were making great efforts to achieve this victory because through this path, they were supplying weapons and other materials to their armies. So, what was initially considered ordinary was later deemed very significant. But Allah Almighty is already aware of the consequences of every event, so He designates as extraordinary the event from which significant results are to emerge, even if it appears small. And the event from which ordinary results are to emerge is considered ordinary, even if it appears grand.

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They were put to shame. Why? Because they did not value the bounties of Allah Almighty. How great were the favors of Allah upon those people! They were rescued from a tyrant enemy whom they never thought they could escape from. They were weak and feeble in every aspect. Their sons were killed, and their daughters were kept alive. Despite their dire situation, Allah Almighty saved them and safely guided them through a dangerous path across the sea, drowning their enemies right before their eyes. Yet, those people did not heed the words of Prophet Moses (peace be upon him) and refused to fight, even though they were promised victory and success. They refused to engage in battle, saying, "We will never enter it as long as they are in it. So, you and your Lord go and fight. We are sitting right here." (Quran, Surah Al-Maidah, 5:27) Prophet Moses (peace be upon him) said, "Indeed, we have sent to you a Messenger as a witness upon you just as We sent to Pharaoh a Messenger." (Similar command:) He said, "Indeed, it is forbidden to them for forty years." It is narrated that the average lifespan for those who engage in battle is twenty-one years, and the Holy Prophet (peace and blessings be upon him) mentioned the average lifespan as sixty years. So, the person from the community of Prophet Moses who refused to fight at a young age died within forty years, and then the promise was fulfilled for them. Therefore, it is evident from the Bible that the people of Prophet Moses (peace be upon him) who lived for forty years without engaging in battle perished, and all those who denied were destroyed, and the promise was fulfilled for them. So, if we have not made any changes within ourselves and have not shown gratitude for the bounties of Allah Almighty, what change can this year bring for us? Wasn't the year before this also the same as this one? Whatever happened in that year was also destined by the same God. Then what is to happen this year? Yes, if there is a means that can make us victorious and successful, it is the connection with Allah Almighty. And if there is something that can attract the mercy and favor of Allah, it is the sacrifice we show in the way of God. But if we lack sacrifice and a connection with Allah Almighty, and we are not perfect in His obedience and compliance, then this year cannot bring any change within us. And the year that establishes a perfect relationship with Allah Almighty within us is the one where our connection with God is complete. (Quran, Surah Al-Maidah, 5:25-27) - Tirmidhi, Book of Asceticism, Chapter: What has come about the destruction of the lives of this nation from sixty to seventy.

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It is always the year 1335 AH. This is the reason why the favors of Allah Almighty upon the prophets, which are special, are not related to any specific year. Will anyone receive more blessings than Hazrat Messiah Promised (peace be upon him) in 1335 AH? Will anything more significant happen in 1335 AH than during the time of the Holy Prophet (peace and blessings be upon him)? There is no comparison with 1335 AH. There was nothing special about 1335 AH in terms of days, weeks, and months; it was due to our shortcomings and laziness. If we were perfect in the obedience and compliance of Allah Almighty, then the life of Hazrat Messiah Promised (peace be upon him) would have started in 1335 AH just as the life of the companions of the Holy Prophet (peace and blessings be upon him) started from his life. During the time of Hazrat Abu Bakr, a trial came, but it disappeared within six months and had an effect for a maximum of one year, and only a small part of it remained in his time. So, 1335 AH does not hold any uniqueness. The reason for happiness in this year is the complete gratitude for the bounties of Allah Almighty upon us. How great were the favors of Allah upon us through Hazrat Messiah Promised (peace be upon him)! How ignorant and in darkness we were. We did not know the love and closeness of Allah Almighty. We had become full of darkness and ignorance, but as the sun rises in darkness and gloom, Allah Almighty manifested through Hazrat Messiah Promised (peace be upon him) and removed all darkness from us. The world had reached a state where goodness was considered evil and evil was considered good. Death was seen as success and success as failure. But Hazrat Messiah Promised (peace be upon him) came and showed evil as evil and goodness as goodness. Then the reality of Allah Almighty, the love of the Holy Prophet (peace and blessings be upon him), and the value of the Quran were known to us. Then our community's honor and glory were revealed in worldly colors. Their misfortunes were removed. They were given blessings. Their enemies were destroyed and humiliated. And now, even though others call Ahmadis disbelievers, they also believe that if there is a group worthy of respect, it is this one. A person comes from the district of Jhang; his other relatives are thieves and dacoits, and they keep telling him to leave Ahmadiyyat. They also cause him a lot of trouble for this and he runs away from them. But since he does his household chores very well, they call him back again. Along with him,

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All people go to the extent of enmity and hostility that they do not eat together or drink water together. But when a theft occurs and there is suspicion on their relatives, they say, "If you confess that you did not steal, we will believe you." He says, "It becomes very difficult for me at such times. If I tell the truth, my relatives beat me because I have revealed their theft. And I cannot lie." They say a lot to him, "You are called a disbeliever by us, go and ask someone else, but he does not believe and says, 'You are the one who never lies; we will testify for you.' When they insist on this, my relatives also tell me to give testimony, but along with it, they also hint that we should not take their name, but I give true testimony, they beat and harass me. So, even our enemies acknowledge that the people of our community do not lie. And they also believe that this change in them is due to the belief of Hazrat Messiah (peace be upon him). They respect the people of our community and trust them more than others. So, how great are the favors of Allah Almighty upon us through Hazrat Messiah Promised (peace be upon him)! How ignorant and in darkness we were. We did not know the love and closeness of Allah Almighty. We had become full of darkness and ignorance, but as the sun rises in darkness and gloom, Allah Almighty manifested through Hazrat Messiah Promised (peace be upon him) and removed all darkness from us. The world had reached a state where goodness was considered evil and evil was considered good. Death was seen as success and success as failure. But Hazrat Messiah Promised (peace be upon him) came and showed evil as evil and goodness as goodness. Then the reality of Allah Almighty, the love of the Holy Prophet (peace and blessings be upon him), and the value of the Quran were known to us. Then our community's honor and glory were revealed in worldly colors. Their misfortunes were removed. They were given blessings. Their enemies were destroyed and humiliated. And now, even though others call Ahmadis disbelievers, they also believe that if there is a group worthy of respect, it is this one. A person comes from the district of Jhang; his other relatives are thieves and dacoits, and they keep telling him to leave Ahmadiyyat. They also cause him a lot of trouble for this, and he runs away from them. But since he does his household chores very well, they call him back again. Along with him,

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It is better not to give anything to those people. But the question is, what have they given in return for the bounties of Allah Almighty? They should sacrifice their wealth, property, time, and even their lives for the sake of Allah. It is necessary. And every believer should do the same, but I fear that they may not be among those who come under the severe punishment of Allah. They were Jews. They fought many battles, but due to their denial at one point, they were counted among the ungrateful and were put forty years behind. Many of them gave their lives for the sake of Allah, but due to staying in one place, they failed, and they did not get to see the promised land. Do not boast about your service. The question here is not about service but about what service you have done in return for the bounties. If the whole community had fulfilled their responsibilities completely, this situation would not have existed. Even if a third of the community had fully carried out their duties, this situation would not have existed where people keep complaining about the lack of a rupee. Some say that their money is invested elsewhere, so they cannot give anything for the sake of God. Some make excuses. Although Allah Almighty does not say that spend all your wealth in His way, He says, "Of what We have provided you spend." But it is strange that even in this, they limit their spending for the sake of God. It is just like a person giving someone a rupee and saying, "If you need two paise from me, I won't give it to you, I will keep the whole amount with me." If someone does this, surely everyone will curse them. But there are many who do the same with Allah Almighty. Allah Almighty gives them wealth and possessions and says, "Spend some of it in My way," but they say, "Do we have so few needs that we should spend for You? If such people think that since He is the one asking for all this, He will surely give, then they are mistaken because very few are those who think and act in the way of God. Allah Almighty, by giving them wealth and possessions, says that spend some of it in My way, but they say, "Are our needs so few that we should spend for You?" If such people think that since He is the one asking for all this, He will surely give, then they are mistaken because very few are those who think and act in the way of God. (Quran, Surah Al-Baqarah, 2:5)

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They make a lot of noise when asked for two or three paise per rupee in charity. We say that the community does not ask anything for themselves but for the sake of Allah, and whatever is taken from you is only for the sake of Allah. So, why does it become so difficult for someone to give three paise out of the rupee they have received? Such a person thinks that they have received enough and what they have given is too little. Why does it bother them to give three paise? Allah Almighty has the power to decrease their income and can also create other means for their faith. Then why not give something for His cause? They can even cut their own expenses. Hazrat Messiah Promised (peace be upon him) used to narrate a story about a king whose expenses increased significantly, so he decided to reduce them. One night, he dreamt that the doors of the treasuries were open, and carts were being filled with coins. He asked, "Who are you and what are you doing?" One replied, "We are angels, and Allah Almighty has instructed us to first acquaint these people with this person, and now that he has removed them, wherever they go, they should be taken there. So, in the morning, he called back all his employees. So, Allah Almighty also blesses in this way. Those who spend for the sake of Allah see progress in their income, but despite this, there is a part of our community that neglects spending in the way of Allah and this negligence leads to trouble. There are many shortcomings and weaknesses. If our community does not rectify them, there is no reason to rejoice. Allah Almighty knows best the meaning of this prophecy, but even if it means what we understand, our community should be very afraid. May Allah Almighty bestow His grace upon our community and remove their disgrace and negligence. Forgive their shortcomings and weaknesses. He is a great King. We are weak; may He remove our weaknesses. We are powerless; may He cure our powerlessness and make us worthy of His blessings and prevent us from waiting for a specific year to see when it will come, but create such sincerity and such piety within us that every moment and every year is blessed for us, and we do not need to anticipate a particular year. Amen, the end of Amen. (Al-Fazl, 14/11 November 1916)

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The Manifestation of Divine Blessings

(Delivered on 7th November 1916)

Upon reciting Surah Al-Fatihah, His Holiness said: "Indeed, the favors and blessings of Allah Almighty upon His servants are limitless. The very existence of a servant is under the grace of God. Take any limb; the more you ponder, the more apparent becomes the grace of Allah Almighty. It is not possible to encompass all the benefits of each limb. All these are the favors of Allah, but the greatest and most significant favor, in my view, is that which is upon the soul. Allah is not our servant, not our slave; our obedience and compliance do not benefit Him, but it is merely a mention of His grace and gifts that He bestows upon His creation so that His law can be upheld and His commands followed. If a person does not act upon the divine law that has been revealed to him, there is no difference in his divine status, but His grace and blessings desire to manifest upon man in this world in a special way. Just as His grace and blessings have pleased man for His highest manifestation, similarly, the rewards bestowed upon man are even greater than those blessings. So, if even a single thing remains devoid of His blessings, man's condition deteriorates. For example, if an eye is lost, or an ear is cut off, or a nose is severed, or hands and feet are broken, how much oppression and evil does man experience and how bad does it seem. In ancient times, someone's nose and other limbs were cut off as a punishment. The purpose is that everything given by Allah Almighty has a beauty within it, but still there are limitations in terms of these blessings being for a limited life. However, for an unlimited life, Allah Almighty has given intellect, understanding, and Shariah, and then He has provided means through which man seeks the closeness of Allah Almighty. These blessings are undoubtedly a very great favor.

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The progress and descent of the world have a significant connection. People highly respect the world of law and knowledge. It is undeniable that where worldly benefits are not considered, many people fight for the sake of religion and show enthusiasm, even if they may not be religious. They do not have any connection with religion and divine laws. It is evident that most people prioritize religion over the world, but where the world is not against religion, they do not show the same enthusiasm for anything else. If a person lives in a village and commits theft or any other crime, people do not cut off ties with him. Instead, they say that his faith is safe. However, in cases of religious differences, fathers separate from sons, husbands from wives, brothers from sisters, and all family ties break. Many people are like this; even if they have some faults and do not have any connection with religion, they still show enthusiasm for religion. It is evident that religion has instilled fear in their hearts and has also brought something good. Religion is a noble and beloved thing, and those who accept a religion with sincerity and understanding are the ones who receive the greatest and highest blessing of religion. The means provided by which humans can reach Allah Almighty. If religion is separated, both humans and donkeys eat and drink the same. They both smell and humans also smell. In this case, there is no difference between a human and a donkey. However, the respect and love for humans come from understanding and following divine laws. Therefore, there should be great respect and love in their hearts because a person who considers everything great is the carrier of divine laws, otherwise there is no difference. It is a common thing that things that are superior are not hidden. Humans always hide their flaws and weaknesses and show their superior things. We see that a person is known by a prescription. He is neither a doctor nor does he have knowledge of the causes of diseases. For example, if someone has a cough, he only knows that

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There is a scratch or a crack in the throat. By looking at it, the real disease will be understood, and the quack will ask him to use his prescription because he has also benefited from this prescription. At that time, he will not even think whether he has the same illness that I had. And even if he thinks about it, he cannot determine it because he does not have that ability. But despite this, he will still raise his prescription for use because he understands that it will be beneficial to him in every place and every disease. I have seen some old women who, even if a highly qualified doctor prescribes a prescription for the patient, immediately present their prescription for use because they consider their prescription useful and excellent. Similarly, people wear excellent clothes and go to gatherings to show their greatness. If someone is poor and has to wear thick and shabby clothes due to cold, he wears them underneath and wears good clothes on top to show the good clothes and hide the bad ones. The thing to hide is always inferior, and what is superior is shown. Even some animals hide bad things. Cats put dirt on the stool or if it is on clothes, they turn that cloth over. It is evident that hiding bad things is not only in human nature but is also found in some animals. There is a famous story that a woman made a ring and used it in various ways to show it off, but no one paid attention. Finally, she set her house on fire. When people came running to put out the fire, by chance, they noticed a ring on a woman's finger. She said, "Sister, when did you make this ring?" She said, "Unlucky me, if you had asked me about it earlier, why did my house burn? Surely, anyone would be foolish to set their house on fire just to show a ring. However, the maker of this story has indicated that it is in human nature to try to show their good things. So when this thing is found in human nature and then religion is one of the greatest blessings of God's blessings, then the person who has this should have at least as much enthusiasm as the woman who set her house on fire to show the ring. If someone has true religion, then at that time, peace should not come until he has shown his religion to others. Even if people see the ring, what benefit do they get? None. But religion is such a thing that if given to someone, the giver also benefits from it, and as much as one gives to someone, he gains even more for himself because it is God's promise that those who give to others, God and religion are understood

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And grants success in increasing one's love. It seems that religion is such a thing that the more it is manifested, the more it shines and brightens. Some colors of clothes are such that they do not look good in the sunlight, so shopkeepers keep them inside the shade of the shop, and some are such that they shine in the sunlight, so they are placed in a place where the light falls nicely. This is the condition of the religion of children; the more it is brought into the light with strength and presented before people, the more pleasing and excellent it appears, and it enlightens the presenter greatly. Therefore, for something that benefits the presenter the most when presented, one should make a lot of effort to manifest it. But alas! For this, some people show weakness and do not convey their religion to others. In my opinion, the reason for this is that they are not familiar with the reality of religion. For example, if the government announces that whoever gives as much land to someone will receive the same authority and land in return, then those who remain in the bar will pull other people towards them because there is a benefit for themselves in it. We have such a promise from Allah Almighty. And in religion, it is a condition that whoever guides someone will also receive a reward in return. It can be understood from this that presenting one's religion was a matter of great importance because as much as it benefited people, it also benefited us, but unfortunately, some people do not understand this. It is strange that they express many things that do not seem to bring any benefit, and they hide the things that bring benefit. The reason is that they are not familiar with their reality. For instance, a person has a diamond and it is in his pocket, and he does not know that it is a diamond, so he keeps it there. But when he realizes it, he will immediately set it in a ring and wear it on his finger. What God has given us as part of our religion has been given to us not only according to our claim but only to benefit us. I have emphasized this matter many times and will continue to do so. There are several reasons for this. First, until someone understands it, it is our duty to explain it. Secondly, some people understand and then forget. Therefore, it is also emphasized that they should not forget. So, I say again that this is a blessing of God; it should not be hidden but should be manifested with great strength. Every person can preach to people of their taste in their own way. When a person can preach in his own way to people of his taste, it is our duty to preach it with great strength. Every person can preach to people of their taste in their own way. When a person can preach in his own way to people of his taste, it is our duty to preach it with great strength. Every person can preach to people of their taste in their own way. When a person can preach in his own way to people of his taste, it is our duty to preach it with great strength.

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A person shows off by wearing good clothes, even though it benefits no one but themselves. So why not express and spread religion, which is very beautiful and beneficial for others. Show it and spread it as much as it benefits others, it benefits you equally. The Holy Prophet (peace and blessings of Allah be upon him) said, "I will boast about the abundance of my followers. Every prophet will be the leader of his own community. At that time, the Holy Prophet (peace and blessings of Allah be upon him) will be the leader of his community and will boast about the abundance of his community. But is it only a matter of pride for the community to be numerous? No. Rather, your pride will be that when you benefit the most people through your efforts, you will also receive the most reward, and your status will be even greater. Therefore, be proud. The status of the Holy Prophet (peace and blessings of Allah be upon him) is greater than that of all the prophets, but in this way, it will be even greater. It is mentioned in a Hadith that the more a person benefits someone, the more benefit they themselves receive. So if someone becomes a Muslim through someone and is guided, then as much good as they do, they will also receive the same reward as the one who made them Muslim, and even before the person who is guided does good, the reward will be written in the name of the one who guided them. Yes, there will be no decrease in their rewards, but in addition, Allah Almighty will give rewards. It seems that giving is receiving, and receiving is gaining when it comes to Allah. Now, those who do not make efforts to show the right path to others, what can be said about them other than that they are not aware of its importance. If they were aware, they would never neglect this. Look, Europeans boast about their civilization, even though it has no reality compared to Islam, but they present it with such vigor that our ears are torn. They have only created a few rules, and there are so many mistakes in them that sometimes they become the cause of destruction. But look, how do they present their civilization to the world. Then why does our community not present their religion? The person who does not convey their religion to others is in ignorance and does not know what their duty is. If every person were to bring one person into the fold, in a few years, all of India would become Ahmadi. The reality of being an Ahmadi for over a century is found in Abu Dawood, Book of Marriage, Chapter on Marrying Virgins, and in Muslim, Book of Remembrance, Supplication, and Repentance, Chapter on the Virtue of Gathering for Quran Recitation and Remembrance.

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Some people in our community have become Ahmadi through the efforts of others, but such people are very few. Those actively involved in preaching are around five to six hundred. If all the members of the community engage in preaching, many people could become Ahmadis today. However, many people have definitely not done this work, even though it is a great blessing. Everyone should appreciate its value. May Allah Almighty grant our community the ability to understand and complete this task with wisdom. The truth that we have received through the Holy Prophet (peace and blessings of Allah be upon him) and then through Hazrat Messiah Promised (peace be upon him), and the pure and clear Islam that we have now received, let us present it before the world and not rest until it is spread throughout the world. It surprises me that if the value of something is known, then it should not be concealed from the world. Hazrat Sahib used to hear many ordinary poems at night, and you kept listening. One day someone asked why you listen to such poems that have no meaning. You said, "When I lie down at night, thoughts of spreading Islam come to my mind so much that my head starts to ache, and I fear that my head might burst from these thoughts. When people recite poems, some thoughts dissipate, and attention shifts away from those thoughts. In reality, Islam is such a blessing, and then the fresh rewards and that living religion that we have now received, we can hide it only if we do not know its value. And the one who knows its value cannot bear to keep it hidden. Some people call those who do not present the truth of their religion as having a broad spirit, but it is not a broad spirit. Generosity always has a broad spirit. The spreading of a blessing of God to the world is indeed a broad spirit, not to keep it hidden within oneself. May Allah Almighty grant us the ability to understand the duty of preaching Islam. I often think that if, God willing, this state of progress continues, then our future generations will not see the fulfillment of the promises made by Allah Almighty through Hazrat Messiah Promised. May Allah Almighty show us that progress and may we see Ahmadiyyat spreading in all directions. We were just reading a book of Hazrat Sahib in which he addressed Allah:

"And others of them who have not yet joined them -"

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Allah Almighty has stated, "What can you do to compete with Me? My truth will spread throughout the world, but the current pace of preaching is not the way for it to spread because it is very slow. Instead, every Ahmadi should be engaged in preaching and consider it their most essential duty. We pray before Allah Almighty to grant us the ability to understand our duties. Amen, the end, Amen." (Al-Fazl, 25th November 1916)

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The Rank of the Revelations of the Promised Messiah

(Uttered on 1st December 1917)

After the recitation of Surah Al-Fatihah and the following verses:

"He it is Who has sent down to thee the Book; in it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: 'We believe in the Book; the whole of it is from our Lord:' and none will grasp the Message except men of understanding. 'Our Lord!' (they say), 'Let not our hearts deviate now after Thou hast guided us, but grant us mercy from Thine own Presence; for Thou art the Grantor of bounties without measure.' 'Our Lord! Thou art He that will gather mankind together against a day about which there is no doubt; for Allah never fails in His promise.'"

This ancient practice of Allah Almighty is that in His words, there is a portion of established meanings and a portion of allegorical meanings, and hidden within are great wisdoms. One wisdom is that weak believers and national believers, the righteous and the unrighteous, are distinguished. Those whose faith is weak tend to follow the allegorical parts and choose paths that lead to their destruction due to a lack of knowledge, purity, or weak faith. But those in whom there is piety and purity, whose faith is strong, and in whose hearts the greatness of Allah Almighty is established, do not fall for the colors of those who are inclined to destroy faith. Because Allah Almighty has always established His devotees and beloved ones in a way that they do not fall into the trap of destroying faith. So, since Allah Almighty has always established His sincere and beloved ones in a way that they do not fall into the trap of destroying faith, they do not fall into the colors that lead to the destruction of faith. Therefore, since Allah Almighty has always established His sincere and beloved ones in a way that they do not fall into the trap of destroying faith, they do not fall into the colors that lead to the destruction of faith.

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Allah Almighty wants to separate the weak and the hypocrites from the believers, so He includes both firm statements and allegorical statements in His words. This is why every prophet upon whom Allah Almighty's word is revealed contains both firm and allegorical statements. One reason for stating firm and allegorical statements is that it leads to the distinction between the weak believers and the hypocrites. Those with weak faith tend to follow the allegorical parts and may choose paths that lead to their destruction due to lack of knowledge or weak faith. However, those who are pious, pure, and have strong faith, and in whose hearts the greatness of Allah Almighty is established, do not fall for the deceptions of those who seek to destroy faith. Because Allah Almighty has always established His sincere and beloved ones in a way that they do not fall into the trap of destroying faith. Therefore, since Allah Almighty has always established His sincere and beloved ones in a way that they do not fall into the trap of destroying faith, they do not fall into the deceptions that lead to the destruction of faith.

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Medical science has progressed significantly over time, but when a doctorate appeared, it was called ignorance. There have been many eras of doctorates, and since all fields of knowledge have progressed greatly in the present era, doctorates change rapidly. Therefore, one can imagine that now, since there has been significant progress in all fields of knowledge, any opinion that is established now should be much stronger and mature compared to before because it will be established after much experience and thorough research. However, the current situation is entirely contrary. If previously a change occurred in a matter after a thousand years, now changes occur within two years. Therefore, the medical opinion that is formed today changes very quickly after two years. It cannot be said that the opinion before this one was not knowledge. Yes, it can be said that it was also knowledge, but now a better knowledge has emerged. So, concerning the human body, which is a small thing that people have been researching for a long time and still are, it does not come to completion. Even if a person understands a seven-inch part of it, although in the present era, no one appears of that height, yet what is it? It is a very limited thing, but Allah Almighty has associated so much knowledge with it that a person becomes amazed by seeing it. Why is it that so much knowledge is emerging about the human body? Because every creation of Allah has a purpose not only related to one thing but also to thousands and thousands. This is why some have gone towards cutting and removing the diseased part of the body for treatment. Some have said that the diseased part should not be cut but efforts should be made to improve it. Some have invented vaccines. Then among those who go for medications, some have come up with the idea that flooding the patient with doses of medicine cannot be beneficial because the effect of the medicine is very minimal and occurs very late due to the widespread effect of the medicine, so the effect of the medicine should be extracted and given to the patient. So, new treatments keep emerging, and the more research is done, the more progress is made in this art. Now, some have found a way to obtain health through bathing, and some have taken up the task with colors. Some have started treatment through massages. Some have come up with treatments involving pressing and steam. Where were these treatments before? But they did not stop at those; new things keep coming out every day. This proves that what God has created is filled with so much knowledge that no human has been able to encompass it to this day, and nor will anyone ever be able to. This is also the case with the words of Allah Almighty, but there is a difference between the words and actions of Allah Almighty, and that is that in the words of Allah Almighty, there is a portion of established meanings and a portion of allegorical meanings, and hidden within are great wisdoms.

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Human beings have no connection, but there is a connection through speech because it is revealed for humans. Therefore, it was necessary that it be revealed in the language of humans, but what humans create is limited, and even God Almighty could not have revealed in human language that is limited because if it was not related to humans, it would have vanished. If humans did not have a connection, they would have perished. God Almighty created another thing related to humans, for example, if a person does not take care of horses, they could survive in the forests as some still do. This is the case with things. But when the Arabic language was not related to humans, it could not have survived. Therefore, God Almighty did create it limited but made it vast by introducing metaphors and similes. It is entirely true that in Arabic, there is no language as vast as in the world. But what God Almighty wanted to explain to the world through His knowledge and truths, He could not have done it in human language because if He had not related it to humans, it would not have survived. The other things created by God Almighty, if not related to humans, could have survived, for example, if a person did not take care of horses, they could survive in the forests as some still do. This is the case with things. But when the Arabic language was not related to humans, it could not have survived. Therefore, God Almighty created it limited but made it vast by introducing metaphors and similes. It is entirely true that in Arabic, there is no language as vast as in the world. But what God Almighty wanted to explain to the world through His knowledge and truths, He could not have done it in human language because if He had not related it to humans, it would not have survived.

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The door opens because in this way, words expand so much that they never come to an end. However, opening the door of metaphor and simile also had a caution, and that was that sometimes a person could deviate from the right path due to it. Therefore, Allah Almighty prescribed a remedy for it, and that was to place a branch of firm statements where there is a door of metaphors. Because where there is a metaphor, a person can interpret vast meanings, and it is possible that a person may give meanings that are contrary to the will of Allah Almighty or may give meanings that are against the will of Allah. But how would one know that certain meanings are against the will of Allah Almighty and certain meanings are in accordance with it? For this, there should be a criterion, and that criterion is that Allah Almighty has placed certain words for the great principles of religion in such a way that there are no metaphors or similes, but they are exact and Allah Almighty has established them as commandments. They decide that the meanings of the verses of established meanings are against the will of Allah Almighty and certain meanings are completely in accordance. Because the meanings that are against them will definitely be wrong and against the will of Allah Almighty, but those that are not against them cannot be wrong, even if multiple meanings are derived from a single verse. This is why jurists have derived many meanings from a single verse, and the Holy Prophet (peace be upon him) has also said that every verse has seven depths, and a companion has said that if someone does not know the meanings at that time, he cannot be called a jurist. This companion could not be refuted, nor can we refute this statement of the Holy Prophet that there are seven depths to every verse, leaving aside each depth, there are fewer meanings. So when someone understands the meanings of one depth, he can be considered a jurist. This shows how much vastness has been achieved in meanings. Then it is known from the authentic sayings of the Holy Prophet that he has given one meaning at one place of a verse and another meaning at another place. This is also proven in the case of the companions. Now it cannot be said that the other meanings are wrong, but it will be said that many meanings can be derived from one verse because in one verse, Allah Almighty has placed many meanings and purposes that keep unfolding. This is because if the small part of the meanings in His words was explained in words, the Quran would have become so vast that now the book of Bukhari, the chapter of the virtues of the Quran, the section of the revelation of the Quran in seven letters, would have become so large.

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No one can read it, but now Allah Almighty has revealed the Holy Quran in such a concise manner that everyone can read it, understand it according to their capabilities, and become aware of its meanings. As much as someone can become aware of the contents and meanings of the Holy Quran, for them, it is the Quran. And as one's righteousness and purity increase, more insights into the Holy Quran are revealed to them, and for them, this small Quran becomes vast. Hazrat Masih-e-Maud (peace be upon him) has written in some of his writings that the meanings of the verses of the Holy Quran are revealed to me in such an open manner that I cannot find words to express them. This is the second reason for keeping allegories. So can we call allegories bad? Never, because if they were flaws and deficiencies, why would Allah Almighty include them in the Holy Quran? Then Allah Almighty has placed it among His favors in Surah Az-Zumar and established it as a virtue on other religions. The Holy Quran has a multitude of similitudes, and this is its beauty. But if someone deems similitudes as deficiencies, they should remember that they are declaring the Holy Quran deficient, but the Holy Quran cannot be deficient. It has been proven that it is not deficient but a virtue. Keeping similitudes has many other wisdoms, but firstly, some time has passed, and I will now explain another topic related to it when Allah Almighty grants me the opportunity. The verses I have read state that Allah Almighty says that some people, in whose hearts there is sometimes perversity, leave the firm statements and delve into the allegories. I have just mentioned that allegories are kept in such a way that through them, multiple meanings can be derived. So when this happens, meanings will also be derived that are contrary to the intention of the speaker. To eliminate this, Allah Almighty has placed firm statements where there are allegories. But those whose hearts are filled with impurity and falsehood completely turn towards allegories and do not adhere to the firm statements. I have just explained that allegories are kept in such a way that through them, multiple meanings can be derived. So when this happens, meanings will also be derived that are contrary to the intention of the speaker. To eliminate this, Allah Almighty has placed firm statements where there are allegories. But those whose hearts are filled with impurity and falsehood completely turn towards allegories and do not adhere to the firm statements. Therefore, they stumble and become misguided themselves and mislead others as well. In this, neither is it Allah Almighty's fault (we seek refuge in Allah) nor is it the fault of the Shari'ah. Surah Az-Zumar: 24

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And neither are those words wrong because Allah Almighty has placed firm statements to avoid stumbling and to guide on the right path. According to them, if hundreds and thousands of meanings are derived from a single ambiguous verse, then they are valid and entirely correct. But if even one meaning is derived against the firm statements, then it cannot be correct. If someone cannot interpret the meanings of an ambiguous verse according to the firm statements, they should refrain from doing so. But it is never permissible and correct for them to interpret against the firm statements. If someone does so, they will commit a great mistake and will go far away from the right path. Even in our present differences, some people seem to be confused by this. Sometimes a person gets agitated over a trivial matter and then deviates and goes far off the right path. In such a situation, no advice works for them. Sometimes it happens that if someone is told that you have gone against the Holy Quran, they angrily respond, "Keep the Quran at home." Once, the Holy Prophet (peace be upon him) was sitting, and a woman was crying at a grave. He told her to be patient. She replied, "If your child had died, you would have known how to be patient." What did this ignorant woman know that if all her children had died, she would have died of grief. So when a person is in anger and opposition, they do not care about the things they consider correct and right and are ready to oppose them. Some people are known for their stubbornness. When disputes about jurisprudence and hadith arose, it escalated to the point that someone read in a hadith that the Holy Prophet (peace be upon him) opened the door while praying or lifted a child from his lap, and they said, "Oh Muhammad (peace be upon him), your prayer is broken." In this way, they did not care about disrespecting the Holy Prophet (peace be upon him). Then some have also severely disrespected Imam Bukhari in the same opposition. In opposition, a person does not care about anything. Some people in our confrontation have also risen with opposition and falsehood, and they have gone so far as to say that the revelations of Hazrat Masih-e-Maud (peace be upon him) have no significance. To the extent that one of them has said that the revelations of Hazrat Masih-e-Maud (peace be upon him) are even less than weak hadiths. What do weak hadiths mean? That is, a narration derived from a source that is false or not reliable, or its memory is such that it cannot remember a matter correctly. Or a person who has knowingly fabricated a broken hadith. The statements of such narrators are found in Bukhari's book, the chapter on funerals, the section on visiting graves.

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Weakness is attributed to a hadith. If a hadith is transmitted by such narrators who are reliable and have a strong memory, then that hadith is not considered weak. The term "weak" is used for those hadiths where the transmitters are not reliable and have flaws in their memory. The issue here is whether we should accept the statements of such narrators who are not reliable and trustworthy. Or should we believe in the statements of Hazrat Masih-e-Maud (peace be upon him) when he says, "God Almighty has told me this." Look, someone says that the Holy Prophet (peace be upon him) said this, but they did not hear it from the Holy Prophet (peace be upon him) directly; rather, they heard it from those who are unreliable. Some are not credible, some are unknown, and some are doubtful about who they were and whether they actually met or not. Should we accept the words of these people or the revelations of Hazrat Masih-e-Maud (peace be upon him) that are considered weak hadiths? Why was this said? Only due to our malice and envy. Now, when they said this, they needed to present evidence for their confirmation, and the biggest evidence they presented was that some revelations of Hazrat Masih-e-Maud (peace be upon him) contain elements of shirk. For example, one revelation states, "You have met me as you meet your son." But I say that if the revelations of Hazrat Masih-e-Maud (peace be upon him) are to be considered under weak hadiths, then the Quran will also have to be considered under weak hadiths because it also contains ambiguous verses. For example, in the Quran, it is mentioned that Hazrat Masih (Jesus) used to revive the dead. Then, "You did not throw when you threw, but it was Allah who threw." Surah Anfal: 18

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The denial of throwing stones at the devils has been refuted, whereas it is established through authentic narrations that the Holy Prophet (peace be upon him) did indeed throw stones at the devils. Now, either it has to be done that those narrations are also declared false and fabricated in which the mention of the Holy Prophet (peace be upon him) throwing stones at the devils is found, or it has to be accepted that this is a metaphor in the Holy Quran. No one can say that the narrations are wrong, and nor are they wrong. Therefore, it has to be accepted that this is stated in the Holy Quran in the form of a metaphor. So when there is a metaphor in the Holy Quran and it is accepted as a metaphor, then why should the revelations of Hazrat Masih-e-Maud (peace be upon him) not be accepted? If the revelations of Hazrat Masih-e-Maud (peace be upon him) are deemed unacceptable due to metaphors, then the Quran will also have to be considered under metaphors because it also contains ambiguous verses. For example, in the Quran, it is mentioned that Hazrat Masih (Jesus) used to revive the dead. Then, "You did not throw when you threw, but it was Allah who threw." Surah Anfal: 18

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Therefore, it is necessary to leave them aside because they contain allegories. It should be said that the Holy Quran, Hadiths, and revelations of Hazrat Masih-e-Maud should all be left aside and brought under my words because they all contain allegories. Then it is strange that they say that Mirza Sahib has been called a prophet, but it should be left aside as if he is a shadow prophet. Everything should be left aside, so it seems as if there is no religion worth believing in, neither the Quran, nor the Hadiths, nor the revelations of Hazrat Masih-e-Maud. Because they all contain allegories, one should become a Sophist by leaving them all. It is famous about a king that he put a Sophist in front of an elephant. When it started running, the king said, "Why are you running? You can just consider it a thought." He replied, "Who is running? It is just your thought that I am running." When everything containing allegories is left aside, then the delusion remains delusion. Regarding the Holy Quran, Allah Almighty says, "It is He who has sent down to you the Book. In it are verses that are precise - they are the foundation of the Book - and others unspecific. As for those in whose hearts is deviation, they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in knowledge say, 'We believe in it. All [of it] is from our Lord.' And no one will be reminded except those of understanding." Surah Al-Imran: 7

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The Holy Prophet (peace be upon him) has also placed his second advent in comparison to all the prophets. He said, "And when the messengers [i.e., the Prophet Muhammad] are gathered." So just as the Noble Prophet (peace be upon him) was Noah, Abraham, Jacob, the Truth, Ishmael, Moses, and the Messiah, in the same way, in your era, Hazrat Masih-e-Maud (peace be upon him) is also in their exalted position. "You are to me as my son" means that your status and rank with Allah Almighty are such that you can be considered in the collective group of the prophets. Now, someone can say that this has dishonored other prophets, but it cannot be said that this entails associating partners with Allah. So the claim that there is shirk in your revelations is false. Then "You are to me as my son" did not lead to shirk but rather it established a relationship because that was the era when shirk was prevalent among all nations, which Hazrat Masih-e-Maud came to eradicate. This is why the names of those prophets were given to you. Then your love and affection for the Holy Prophet (peace be upon him) became so pure that your image was absorbed within him, hence your name was also included. What shirk is there in this? Those who say that there is shirk in the revelations of Hazrat Masih-e-Maud have exposed the veil of their knowledge and intellect. They objected to a person who is a helper in the cause of the prophets, but they did not even investigate the meaning of that revelation. Someone said, "When Allah wills a matter, He just says to it, 'Be,' and it is." At this time, there are also those who attack by calling themselves Ahmadis and are hostile towards Hazrat Masih-e-Maud. But it should be remembered that those who attack will tear apart the veil of their knowledge and intellect. If they claim to have knowledge, it is not for us. But if all the scholars of the world come together with them today, they will treat those people whom they had called the collective group of the prophets in such a way that for them, dying will seem better than living, and they will consider death better. So it is better for them to repent and seek forgiveness. And before their veil of knowledge is torn apart by their actions, they should return. Otherwise, if the status of the revelations of Hazrat Masih-e-Maud decreases due to ambiguities, then the same will happen to the Quran, the authentic hadiths, and they will also have to be left aside because they also contain ambiguities. Surah Al-Mursalat: 12

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Many objections of the same kind have been raised by them, where they have tried to show their intellectual superiority, but each time they have been left extremely humiliated and disgraced. One of them said that in the Hadith of Muslim, the word of Allah has come, which indicates that this is not the words of the Holy Prophet (peace be upon him) but of some Hindu because the word of Allah has been associated with the Prophet. When there will be a prophet, it will be a prophet of Allah, so why say the Prophet of Allah? If this statement is correct, then we say that the prophets of Allah mentioned in the Holy Quran, have they been inserted by some non-Arab in the Holy Quran? What a foolishness and ignorance, but a great pride was taken, which ultimately led to humiliation. It will still happen, and the one who disrespects you and attacks the revelations of Hazrat Masih-e-Maud will himself be humiliated and disgraced. Only the one who dishonors you can never gain respect, so the one who dishonors your revelations, where can he gain respect because the one who dishonors revelations dishonors the one whose words they are, that is, Allah's. May Allah open the eyes of those people and grant them the ability to understand the truth and save them from the humiliation and disgrace they are bringing upon themselves. Although they are bringing humiliation upon themselves through their own actions, but they say they are Ahmadis, so we feel sorry and pray that Allah enlightens them. Al-Fazl: 12 (December 10, 1917)

Reference: Page 34

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We and Our Opponents Have a Clear Decision

(Delivered on December 15, 1916)

After reciting Surah Al-Fatihah and the following verse:

"And who is more unjust than one who prevents the name of Allah from being mentioned in His mosques and strives toward their destruction?"

"For them in the world is disgrace, and they will have in the Hereafter a great punishment."

The Quran has mentioned three groups in comparison, stating that there is no greater oppressor than them. One is those who falsely attribute things to God. They do not receive any revelation. They fabricate revelations without any divine inspiration. There is no greater oppressor than them. (2) The second group is those who deny the teachings of the prophets and messengers. (3) They are the ones who prevent the mention of Allah in mosques.

The one who falsely attributes things to God, claiming that he has received revelation when no revelation has come from God to him. Then there is a person who brings a message from God to him, but if someone else from his household brings a message, he listens to and believes in it. And if a messenger from the government comes, he respects him. But the one who brings a message from God for him, he calls him a disbeliever and opposes him. The third group is those who prevent the mention of Allah in places where His name should be remembered, but they say they will not worship there. There is no greater oppressor than them, and the one who will be the most unjust will also be punished. (Al-Baqarah: 115, Al-An'am: 94, Al-Ankabut: 69, Az-Zumar: 33, Al-Baqarah: 115)

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Allah Almighty says that these three types of people are not unjust, but they are the most unjust, meaning the greatest disbelievers. These are the people who fabricate false revelations, those who deny the prophets' children, and those who prevent people from praying in mosques built in the name of Allah. For them, there is disgrace in this world, and they will not succeed in the Hereafter. How can these unjust people succeed? So, they face humiliation and failure in both this world and the Hereafter. These three major groups are mentioned, and it is stated that they cannot succeed. When we present the criterion of the truthfulness of Hazrat Masih-e-Maud, they mention the names of a few people like Bab and others, saying that they lived for more than thirty years. So the success and longevity of those people prove that even the unjust can succeed. However, it is their mistake to present those people who were not false claimants against Allah. Either their claim was not about prophethood, or they were insane, and insanity does not warrant punishment. Allah has reserved punishment for those who falsely attribute things to Allah, meaning those who knowingly fabricate lies against Allah, not for the insane who do not know what they are saying. So, a person who is not a claimant of prophethood or insane cannot be compared to those people who falsely attribute things to Allah and are not insane. The claim of Baha'u'llah was divine, and it failed due to the ignorance of his conditions. So, it was not a claim of prophethood, and the Quran does not mention any punishment for false gods because it is well known that a weak and feeble human can never be God. But since a false prophet is still a human, if false prophets were to succeed, the world would be misled and destroyed, and there would be no distinction between children and false prophets. Therefore, the punishment for those who falsely claim prophethood is that they are destroyed. Those presented before us were mostly insane, some were not claimants of prophethood, and some were insane, and there is no condition of punishment for the insane and insane here. Hazrat Masih-e-Maud has been accepted by people of all religions and communities, and people of all classes have acknowledged him, which is a sign of your success. The actions and stillness of a madman. (Al-An'am: 22)

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One who lacks dignity and goes beyond limits in every matter becomes unworthy of respect and honor by wise and knowledgeable people. Thus, the insane are not considered under this category. All the prophets have been called insane, including the Noble Prophet (peace be upon him) and Hazrat Masih-e-Maud (peace be upon him), but they were accepted by people who were well-informed and wise in the world and were considered knowledgeable. The acceptance of these people is evidence that you were not insane; there are many other proofs that show your status as a prophet. Those who accepted the Noble Prophet (peace be upon him) and Hazrat Masih-e-Maud were not distant and unaware but were the ones who knew your circumstances well from childhood to youth and even in old age. Hazrat Abu Bakr, who was respected and esteemed by all due to his capability and knowledge, and when someone faced difficulties, they sought his advice. When it became known that the Noble Prophet (peace be upon him) claimed prophethood, you were returning from a journey, and you immediately accepted it upon hearing, saying that a person who claims prophethood cannot be false. Then it was not just Hazrat Abu Bakr but thousands of knowledgeable people who accepted you. The acceptance of these people, who were known for their knowledge and wisdom, testifies that you were not insane. Therefore, those who bring examples of such people to refute the claim of the Noble Prophet (peace be upon him) are either those who did not claim prophethood or were insane, committing a grave mistake. Hazrat Masih-e-Maud was also accepted by many such people who held special respect and honor in their community. For example, Hazrat Maulvi Nur-ud-Din was one of those individuals known throughout India and acknowledged your capability. Especially in the field of medicine, you had such a renowned status that was unparalleled. And when knowledge is such that madness can be easily recognized, your acceptance of Hazrat Masih-e-Maud's claim proves that he was not insane because if he were, the person known for his medical expertise and unique individuality would not have accepted him. But he accepted it to the extent that he left everything and went to him, and here began his life. Bukhari Kitab Fazail-e-Sahaba, Chapter Manaqib-ul-Muhajirin.

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Furthermore, there are many people who held a special status in their respective circles. They accepted Hazrat Masih-e-Maud. This is evidence that you were not insane. Hazrat Maulvi Nur-ud-Din Sahib met Hazrat Sahib many years before his claim. They were together in daily gatherings. Then Allah Almighty had such high books written about you that the world acknowledged your eminence and superiority, realizing that this was a task that even the wise could not accomplish. So, writing to the Ahmadiyya and the wise accepting you is evidence that you were not insane. Then some people say that many saints and righteous individuals faced opposition in their time and despite opposition, they were saved from destruction. We say, present the example of not just one but a thousand opponents, who do not stand a chance against us. Yes, if you are true in your claim, present the example of a prophet who faced opposition and succeeded because Hazrat Masih-e-Maud claimed prophethood, but an example of a prophet cannot be presented. The point is that these two groups are mentioned in the Quran, and they both claim to be Muslims and call each other disbelievers. Now, our decision and theirs are clear. They call Hazrat Masih-e-Maud a false claimant against Allah, but we firmly believe in Hazrat Masih-e-Maud and call those who deny him as the ones who oppose the child. Now, our disagreement is that they call us disbelievers, meaning that they call us false claimants against Allah. We differ in that both groups claim to be Muslims, and outside of Islam, there is no true religion. If there is no truth outside of Islam, then one of these two must be true. If neither is true, it means that there is no true religion in the world because both groups claim to be Muslims, and outside of Islam, there is no true religion. So, one of these two is true, and we must determine the truth. Now, we turn to the Quran for the decision. There, besides these two groups, another group is mentioned, regarding whom it is said that they are the greatest oppressors and will not succeed. Now, we see that this

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When a person becomes so unworthy of respect and honor that they go to the extent of preventing others from praying in mosques, they are indeed in a pitiful state. They claim to be non-Ahmadis and obstruct Ahmadis from worshiping in mosques. Their actions are truly disgraceful. The Quran condemns such behavior and states that those who prevent the mention of Allah in His mosques are the real wrongdoers and will face disgrace and punishment. It is clear that those who prevent others from praying in mosques are the true wrongdoers, not the Ahmadis. Their actions are a clear indication of their deviation from the right path. They claim to be Muslims but act in ways that are contrary to Islamic teachings. The Quran has already made a decisive judgment on such behavior, labeling those who obstruct prayers in mosques as disbelievers. This verdict is final and leaves no room for doubt. It is evident that the non-Ahmadis are the ones who are deviating from the true teachings of Islam. They accuse Ahmadis of falsehood, but in reality, they are the ones who are straying from the right path. The Quranic guidance is crystal clear on this matter, and it is incumbent upon us to adhere to the true teachings of Islam. May Allah guide us all towards the right path and protect us from deviating from His commandments. Al-Fazl: 12 (December 10, 1917)

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However, we have not seen a single person until now who fulfills the condition set by Hazrat Masih-e-Maud. If they know of someone who fulfills the condition set by Hazrat Masih-e-Maud to be considered a Muslim, then present that person. But remember, merely stating this condition verbally is not sufficient; it must be fulfilled in action. Now, if someone sitting separately also claims to consider Ahmadis as Muslims, they cannot be counted until they fulfill the specified condition set by Hazrat Masih-e-Maud. So, every person who claims to consider Ahmadis as Muslims should also act upon this condition; otherwise, we will not consider them as such. We challenge them to present even one individual who meets this condition and then claims to be non-Ahmadi. This cannot happen. Because such a person would eventually join the community of Hazrat Masih-e-Maud. We are told that an educated group does not deceive us. First, we say that since Hazrat Masih-e-Maud has set a condition for them to be called Muslims, and they do not fulfill it, we cannot consider them as Muslims. Secondly, it is also wrong to say that English-educated people deceive us. Just today, I read a news article in an English newspaper. We have a case in Monghyr. Initially, the lower court ruled that they are Ahmadis, so they are Muslims, but non-Ahmadis cannot offer prayers in their mosques. We have appealed against this in the High Court. Representing the non-Ahmadis is Mr. Mazhar-ul-Haq, who is a prominent leader of English barristers and a well-known liberal. In fact, he is so liberal that when the League meeting was held in Bombay, Muslims said, "Why has a person without a beard or mustache been made the president? He is not our representative." This cannot be our stance. He has stated in court that Ahmadis are infidels, so they should not be allowed to pray in mosques. If someone says that a lawyer presents the religion of his client, then it is also wrong because both sides' lawyers are freely following this case. So, coming to this place and standing for free proves that he understands our stance. And if he says "infidels" to us sincerely and outwardly supports our cause so that his clients are pleased with him, then this is even greater. He has put great emphasis on this argument that since these people are infidels, they cannot come and pray in our mosques, and they do not have the right to enter our mosques. Is there still anyone who doubts that

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English-educated individuals do not call us disbelievers. The person who sincerely calls us Muslims will definitely become an Ahmadi. Because Allah Almighty says, "Those who strive for Us - We will surely guide them to Our ways." When a person calls us Muslims, they will certainly become Ahmadis. In this context, the statement of Mazhar-ul-Haq is also a victory for us. The educated group has entered the arena against us, and their prominent leader has acknowledged us. The main point is that these people harbor great animosity in their hearts; otherwise, they generally do not speak ill of anyone. They consider it a matter of etiquette not to speak ill of others and understand that one should not interfere with others' beliefs. Albeit, this is a victory for us that they understand our stance. Some people have interpreted this verse to mean that if someone comes to a mosque and starts speaking, it is not appropriate to stop them. However, every speaker has their own opinion, and it cannot be considered the remembrance of Allah. If some people start speaking in the mosque and disturb others who are reciting prayers or supplications, it is not permissible because it causes discomfort to others. But if they want to worship Allah in their way, even if it is wrong, since they are worshipping Allah, we will not stop them. You should be careful not to say loudly that "SubhanAllah," "Allahu Akbar" should not be said loudly, as it causes inconvenience to others. But some people become a hindrance to others' prayers and remembrance of Allah by speaking loudly. Today, I announce that no one is allowed to speak in our mosques without my permission. However, if anyone, even a Hindu, wants to remember Allah, we will allow them and gladly permit them. Once, Hazrat Abu Huraira was sitting in the mosque listening to a hadith with a loud voice. Hazrat Al-Ankabut: 70

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Aisha stopped and said, "What are you doing? Did this also happen during the time of the Messenger of Allah?" Abu Huraira fell silent. So, starting lectures in mosques is a trial for others. Some people, due to the noise of the lectures, are forced to leave their voluntary prayers. Therefore, it is necessary to organize lectures in mosques. If non-Ahmadis stop us from proclaiming the claims of the Promised Messiah in their mosques, they can stop us because the Quran has allowed worship, and it does not involve human thoughts. As much as someone has a belief, they can act accordingly, but we are prevented from worship, so according to this verse, those who prevent us from mosques are unjust non-Ahmadis, and this is evidence that our community is on the right path. Some people become agitated by using the Quranic verse to set the standard of the truthfulness of the Promised Messiah, but they are indeed agitated. The Quran is filled with the truthfulness of the Promised Messiah from Bismillah to Surah An-Nas because the Quran shows the signs of the truthfulness of the messengers and just as the Quran shows the truthfulness of Hazrat Ibrahim, Noah, Dawood, Al-Haqq, Yaqub, and the Noble Messenger, so it proves the claim of the Promised Messiah. So, whoever fights us, they are not fighting us but fighting against Allah who has set all the standards of the truthfulness of the Promised Messiah. May Allah grant our enemies the understanding of this matter so that they realize what aspect they are choosing by preventing us from their mosques. They should remember that the one who stops people from praying in mosques will never be respected in this world and the Hereafter. For Allah says that those people will be humiliated and disgraced in both this world and the Hereafter. So, the mosques that prevent us today will be the same where we will be offering and leading prayers in the future. O Muslims, the chapter of asceticism, the chapter of following in the hadith, and the ruling on writing knowledge. (Al-Fazl and Rajnori 1917)

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شعائر اللہ کی تعظیم

(فرموده ۲۲ دسمبر ۱۹۱۶ء)

سورہ فاتحہ تلاوت فرمانے کے بعد حضور نے یہ آیت پڑھی:-

And whoever honors the symbols of Allah - indeed, it is from the piety of hearts.

یہ آیت جوسورہ فاتحہ کے بعد میں نے پڑھی ہے بہت چھوٹی سی آیت ہے اور اس کے اندر چند ہی لفظ ہیں لیکن انسان کے فرائض اور اس کی ذمہ داریوں کو اس میں ایسے صریح اور صاف اور کھلے الفاظ میں بیان کیا گیا ہے کہ اگر کوئی شخص سمجھ اور عقل سے کام لینے والا ہو تو اسی کے ذریعہ وہ اپنے تمام اعمال درست کر سکتا ہے.سب انسانوں میں عقل اور سمجھ ہی کا فرق ہوتا ہے ورنہ ایک ہی قسم کے سب ہوتے ہیں آنکھ، کان ، ناک، منہ ،سر، پاؤں وغیرہ کے لحاظ سے تو سب برابر ہوتے ہیں لیکن باوجود اس کے کہ سب کا ایک ہی سر ہوتا ہے دو کسی کے نہیں ہوتے اور باوجود اس کے کہ سب کی آنکھیں دو ہی ہوتی ہیں تین رکسی کی نہیں ہوتیں اور باوجود اس کے کہ سب کے کان دو ہی ہوتے ہیں چار یا پانچ کسی کے نہیں ہوتے لیکن انہیں میں سے ایک تو اتنی ترقی کر جاتے اور اس قدر بلند ہو جاتے ہیں کہ دوسروں کی نظروں سے ہی پوشیدہ ہو جاتے ہیں اور ان کو آدمی نہیں سمجھا جاتا بلکہ خدا بنا لیا جاتا ہے گویا وہ اُڑ کر دوسرے انسانوں کی نظروں سے اس قدر بعید ہو جاتے ہیں کہ وہ ان کی اصلی حالت کا اندازہ ہی نہیں کر سکتے.ان کی انسانیت پوشیدہ ہو جاتی ہے اور کمالات اس قدر بڑھ جاتے ہیں کہ انہیں خدا بنا لیا جاتا ہے لیکن کیا آپ لوگ جانتے ہیں کہ کیا فرق ہوتا ہے اُس انسان میں جس کو خدا بنالیا جاتا ہے اور اس میں جو اس کے آگے سجدہ کرتا ہے یہی عقل کا ہی فرق ہوتا ہے ایک نے چونکہ عقل سے کام لیا اس لئے بہت بڑھ گیا اور دوسرے نے نہ لیا اس لئے وہ سجدہ کرنے والا بن گیا.ایک بڑھا تو اتنا بڑھا کہ خدا سمجھ الج:۳۳

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One person rose and the other fell, to the extent that God Almighty was left and the servant began to prostrate to Him. This is the difference between intellect and understanding, which makes one great and the other small. So, those who act with intellect benefit from even small things, while those who do not act with intellect do not benefit from even big things. Those who seek nearness to and knowledge of God are the ones who act with intellect. They seek advice from everything and learn from every situation. For them, a fallen wall, a sick person, a beggar, a preacher, a fly, and an ant are sufficient for advice, but those who are not like this walk in desolate and ruined lands and pass through devastated regions. But their eyes are blind, their ears deaf, and their hearts dead, so they do not perceive anything. An intelligent person seeks advice from a person who is in the initial stage of illness and learns a lesson at that time, while another person does not understand anything even when death is very near. Even standing in the graveyard, he does not understand anything and cannot benefit even at that time when death is right before his eyes. This difference is only due to intellect and understanding. All humans are of the same kind, but when some people act with it, they greatly progress, and those who do not fall very low. Hazrat Masih-e-Maud, peace be upon him, once two men and a woman came from America to him. During the conversation about your claims, the mention of Jesus of Nazareth came up. The person said he was God. Hazrat Masih-e-Maud asked, "What proof do you have of being God?" He said, "I have shown miracles." You said, "We also show miracles." He said, "Show me a miracle." You said, "You yourself are my miracle." Hearing this, he was astonished and said, "How am I a miracle?" You said, "Qadian was a very small and unknown village. Even ordinary food items could not be found here, not even a rupee's worth of flour. If someone needed it, they had to bring wheat and grind it. At that time, God Almighty informed me that I will elevate your name in the world and your fame will spread throughout the world. People from all sides will come to you, and their comforts and provisions will come here. They will come from every deep valley and every kind and every country to you." (Al-Fazl and Rajnori 1917)

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Those who come through deep paths will become profound. Now see how deep the paths have become. From Batala to Qadian, the government has laid down two thousand rupees worth of soil on the road last year. So, Hazrat Masih-e-Maud said to them, "You have come to me from America. What was your connection with me until I made the claim? Who knew me then? But today, you have come so far to me; this is a sign of my truthfulness. I remember well that when this conversation was taking place, and that person said that you show me a miracle, everyone was amazed at what Hazrat Masih-e-Maud would reply. Everyone thought that you would speak about miracles and how they manifest, but as soon as he finished his statement, and you translated it into Urdu from English, you immediately replied. It was a small matter, but not everyone's intellect could grasp it. Even now, anyone who does not act with intellect will say, "What miracle is this?" But those whose eyes are open and have intellect and understanding will understand that this is a great miracle and is sufficient for accepting the truth. Hazrat Masih-e-Maud, peace be upon him, wrote that in my truthfulness, millions of signs have been shown, but I say that so many signs have been shown that they cannot be counted, yet there are many ignorant people who say that even Mirza Sahib's revelations are not like this, then how have so many signs manifested. But people of intellect and understanding know well that millions of signs can manifest from a single revelation. There is a famous story that says there was a person who told his nephews that tomorrow I will show you a box that many people have made. The next day when they sat down to eat, they did not eat anything on the hope of the box. The uncle said, "Bring the box." He took out an ordinary box and placed it in front of them and said, "This is the box I promised you. Look at how far you have come to me. The uncles said, "Take paper and pen and start writing. I will tell you that this box has been made by many people. Look, a confectioner made it. The things used in its making were bought by the confectioner from many people. Then every single thing was made by thousands of people. For example, take sugar alone. How much effort has been put into its preparation? Some harvested it, some extracted it, some brought it from the fields, some watered it. Then in the mill, the grinding and the wood used in it. Calculate how much effort of people goes into it. Then comes the sugar, and in its preparation, there is such a meticulous effort that everyone becomes human. Then, besides sugar, there is its preparation

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Estimate the way people eat. Can't many people become nephews? The uncle said, "Yes, that's right." This point was not understood by the children, but the person, being intelligent, was seeing that a box was being prepared.

It costs thousands of people to make a box. This was advice in worldly colors, but the great Jor and Hani Buzurg also said the same. Mirza Mazhar Jan Janan wrote that he gave two boxes to a person, Ghulam Nabi, from Batala. He put them in his mouth and said he had eaten them. After a while, he asked him what he had done with those boxes. He said he had eaten them. This snack was asked in a very surprising tone, "Have you eaten them?" He said, "Yes, I have eaten them." In this way, they kept asking him repeatedly, and were amazed at how quickly he had eaten them. It seemed to him that they should see how they ate. One day, a person brought some boxes to them, and among them, you picked up one box and placed it on a handkerchief. And by taking out a grain from it, you started the narration that I am a worthless being, and God Almighty has sent me this great blessing. What all things are there in it? Then how many people have made these boxes? Has God Almighty sent this blessing for my worthless self? In this way, keep narrating here your helplessness and humility and there praise and praise of God Almighty. In this way, you kept narrating, showing your helplessness and humility here, and praising and thanking God Almighty. Just as you started from the beginning, now the first grain that was put in the mouth was eaten when the call to prayer was heard, and leaving it to perform ablution, you stood up. What was this about? That in that box, thousands of signs of God Almighty were visible. So, while a person can eat four or five, ten or twenty boxes hastily, but for the beloved Jan Janan, just one box became so burdensome that his back was broken from eating it. So, intellect makes a small thing big and shows a seemingly foolish big thing small. In the same way, intellect shows a big thing small and foolishness shows an ordinary thing big. So, a wise person sees the great signs of God Almighty even in small things and does not see anything in big important things. Hazrat Masih-e-Maud, peace be upon him, said that in my truthfulness, millions of signs have been shown. This is absolutely correct, and I say that so many signs have been shown in your truthfulness that they cannot be counted, but for those who keep intellect. If a person comes here to see the signs of your truthfulness, as many buildings are visible (standing in Masjid Aqsa), some of them, leaving a few, are all your signs. Then Ahmad, how many accommodations have been built beyond this market for those who are ready

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The pit was so deep that an elephant could drown in it. Then moving towards the north from Qadian, the tall and high buildings that will be seen, each brick and stone is a sign of the truthfulness of Hazrat Masih-e-Maud. Then as people appear to the extent that they are Hindus, Sikhs, non-Ahmadis, or Ahmadis, all of them are signs of your truthfulness. Ahmadis are because they have left their homes and come here after seeing the truthfulness of Hazrat Masih-e-Maud's claim, and non-Ahmadis and followers of other religions are because their way of life, clothing, etc., were not what they are now. Their turban, their attire, their buildings, their wealth, their prosperity were not what they are now. People came to you after Hazrat Masih-e-Maud made his claim, and those people also benefited, and due to the companionship of the beloved Jan Janan, they also received blessings. So, all these are signs of your truthfulness. There is no need to go far; these buildings of this mosque, this wood, these pillars are all signs because they were not there before, but when Hazrat Masih-e-Maud made the claim, they were built. So, millions of signs can be found here. Then on the annual gathering, as many people come, each one coming is a sign that Allah Almighty manifests every year, and as long as Allah Almighty wills, He will continue to do so. So, Hazrat Masih-e-Maud has underestimated his signs that they are so many that human strength cannot count them; only Allah Almighty can estimate them. But where these signs strengthen the faith of our people and they praise and glorify Allah Almighty, where in front of their eyes the signs of Allah Almighty are being fulfilled with great emphasis, there is also necessary for them to honor the upcoming guests and the chapter of venerating the symbols of Allah Almighty, which strengthens the hearts of the pious.

Al-Bukhari, Book of Invocations, Chapter: The Excellence of Remembering Allah, the Almighty

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Honor and strive for the comfort and ease of the guests. Additionally, the Noble Messenger, peace be upon him, said that honoring a guest is part of faith. Hazrat Khadijah, may Allah be pleased with her, mentioned five things in praise of the Noble Messenger, peace be upon him, one of which was that you show hospitality to guests, so Allah Almighty will not waste you. Therefore, showing hospitality to guests is also part of faith. But those who come to the annual gathering are not just guests but symbols of Allah, proofs of the existence of Allah, and signs of the truthfulness of Hazrat Masih-e-Maud. Therefore, they should be honored especially. Our friends residing in Qadian should make a special effort to show humility and honor them, and those coming as guests to Qadian should be welcomed with respect. When they see the annual gathering and the large congregation, they should not just say that the gathering was successful but should benefit from it. If they do not benefit from this opportunity, then where has the gathering been successful for them? Allah Almighty says that honoring the symbols of Allah is part of piety, but those who do not honor the symbols of Allah, where have they found success? For them, it is a place of crying because they had an opportunity that they lost. All people here should serve the upcoming guests. Serving guests does not bring disgrace; it brings honor. Those who think that serving guests diminishes their honor are foolish and do not understand that serving actually enhances honor and does not diminish it. So, I especially urge the people of Qadian to participate in hospitality and also contribute to it. I do not like to stop shopkeepers from their businesses; Allah Almighty has also allowed trade during Hajj. For the shopkeepers of Qadian, this is also an opportunity for trade, but where Allah Almighty does not prohibit trading at such times, it is not allowed to engage in it completely. So, earn well and do good business, but also engage in hospitality for some time. For example, close the shops during mealtime and serve the guests. At this time, almost all guests are eating, and business is slow, and those who are free should engage in serving and earn rewards. A believer should have the honor that no opportunity to earn rewards should be missed. How much effort did the Companions make? It is narrated in a Hadith that poor Companions came to the Noble Messenger, peace be upon him, and requested, "O Messenger of Allah, give us some wealth." (Al-Bukhari, Book of Invocations, Chapter: The Excellence of Remembering Allah, the Almighty)

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We are increasing in rewards, what should we do to earn equal rewards? The Noble Messenger, peace be upon him, told them what to do after praising and glorifying Allah Almighty in prayer. After doing this for a while, they again presented themselves for your service and asked, "O Messenger of Allah, the leaders have also started doing this, and they also give alms. Now what should we do?" You said, "When Allah Almighty blesses them and they earn rewards by giving in His way, what should I do? This is their courage and sincerity. So, you all should also make a complete effort to earn as many rewards as possible. If someone is assigned a duty and they fulfill it, but there is another task for them to do, they should do that too with joy and sincerity. And if someone opposes them, they should bear it and not be discouraged from work. Similarly, those who have come from outside should either observe or guide those who have not yet come to Qadian that every single thing in Qadian is a symbol of Allah, so they should also benefit from it, and they should not waste their time here and there. If a person does not benefit from coming here, understand that they are wasting their time. So, every upcoming person should utilize their time for benefit. Pray in congregation and worship. May Allah Almighty grant the hosts and guests here the success to benefit from this opportunity, so that they may attain piety and progress further. (Al-Fazl, 20th January 1917)

Al-Bukhari, Book of Invocations, Chapter: The Excellence of Remembering Allah, the Almighty

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It is narrated that Hazrat Umar, may Allah be pleased with him, said, "Do not think ill of a word that comes out of your believing brother's mouth, as long as you can find a good excuse for it." (Al-Adab Al-Mufrad)

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Be more grateful upon seeing the favors of Allah. January 5, 1917

After reciting the Tashahhud, Ta'awwuz, and the Surah Al-Fatihah, it was stated:

"Who can count the favors of Allah upon His servants? These favors hold a remarkable quality within them. If the people of our community count the favors that are upon them, no person can estimate them. And no community can compete with the blessings that are being bestowed upon our community by Allah. Although it is obligatory for all people to praise Allah for His favors, it is especially obligatory for our community to say Alhamdulillah. If we think about in which ways Allah supports us and in what manner He humiliates our enemies, then we are compelled to say Alhamdulillah involuntarily. This is the state of being a servant and king of Allah. If a person from the creation does a favor, how do we thank him? We want to serve him beyond our status so that we can repay his favor. But thanking Allah for His favors is very small in comparison to thanking a human being. And that is when a person verbally acknowledges the blessings of Allah. This is also a great favor and kindness of Allah upon His servants that His favors are so abundant that no one can count them. But thanking Him is very easy. Unfortunately, many people do not thank Allah for His blessings both verbally and from the heart. Thus, every year our community faces challenges. But for the past few years, those people who have separated from our community, whether they are called Ahmadis or not, but they are not part of our community. They are making extensive efforts against us and are constantly trying to harm us. But the time of the annual gathering determines the outcome. It can be known from that event how their efforts have turned out."

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We have been successful against us and what damage they have caused to our community. 1914

The first session after the separation of those people. God Almighty had revealed that in this session, more people came and the session was more successful than in previous years. After that, Khwaja Sahib visited from his province and toured all of India. And they exerted as much force as they could to create doubts in the hearts of people against us and spread negative thoughts. But by the grace of God, the 1915 session was more successful than previous sessions. And every aspect was successful, with many more people coming. And their enthusiasm and sincerity had increased compared to before. Who among us is the person who has control over people's hearts? I feel that God has entrusted this work of Khilafat to me. But I do not claim this. Then who else is there? Who claims to have control over people's hearts, to control hearts and bend them to one side, is only in the control of God Almighty, and no one has any interference in it. It is God Almighty who draws hearts and includes us, and He is the one who gives us progress every day. We have to compete with every nation. It seems as if we are in a battle of thirty teeth. On one side, Muslims are gnashing their teeth at us. On the other side, Sikhs, Christians, and Hindus are competing with us. The purpose is that every nation is competing with us. But since the support and victory are part of our current situation, we do not stay suppressed by anyone. This victory of God Almighty, no matter how much thanks are given, is less. The meaning of thanks is not that we should now sit down and not make an effort. But every one of us should strive for progress in action. The Companions said to the Noble Messenger, peace be upon him, that we strive in action so that our sins are forgiven, but you, O God, have forgiven all past sins. Why do you make so much effort? Hearing this, your face turned red and you said, "Am I not more grateful to you? Then you said, "Should I not become a grateful servant? For me, worship is as a form of gratitude because the more grace there is, the more deserving it is to thank others. (Al-Bukhari, Book of Faith, Chapter: The Prophet's Saying, "I inform you about Allah")

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Increased worship and gratitude should be practiced. The outcome of Allah's blessings should not lead to negligence but should lead to increased worship and gratitude. Our friends residing here should listen well, and the news should reach our friends outside that the people of our community are increasing in gratitude and progress, and the zeal and sincerity shown by you on those days should not be exaggerated. The knowledge gained on those days should not be increased further. Do not progress in it. These are all spectacles of Allah's grace that you have seen. You should only increase in the praise and glorification of Allah and broaden your efforts and endeavors. Look, O Messenger of Allah, who will be more favored by Allah than you? But as much as you are favored and blessed by Allah, you were the most grateful and appreciative in worship and gratitude. Foolish is the person who said, "Your favor has made me insolent." Because Allah does not make a person insolent by His favor, nor does He make them rebellious. Rather, He makes them more grateful and obedient. So, you should become more grateful than before. Because Allah says, "If you are grateful, I will surely increase you [in favor]." May Allah make our community grateful and worthy of receiving more divine blessings than before. Ameen, Lord of the Worlds. (Al-Bukhari, Book of Invocations, Chapter: The Excellence of Remembering Allah, the Almighty, Surah Ibrahim: 8, Al-Fazl, 23rd January 1917)

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One Blessed Recommendation

January 12, 1917

After reciting the Tashahhud, Ta'awwuz, and the Surah Al-Fatihah, the following verses were recited:

"O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him]. And hold firmly to the rope of Allah all together and do not become divided. And remember the favor of Allah upon you - when you were enemies and He brought your hearts together and you became, by His favor, brothers. And you were on the edge of a pit of the Fire, and He saved you from it. Thus does Allah make clear to you His verses that you may be guided." (Quran, Al-Imran: 103, 104)

And it was said: Unity and harmony have a certain color. Unity does not mean fighting among yourselves. Do not create chaos. Stay united. Progress cannot be made without unity. Because those who fight among themselves are ruined and destroyed. The verses I have read at this time mean that you should not fight among yourselves. Unity and harmony lead to strength and the nation progresses. So, when the strength of those who fight among themselves is destroyed, and unity strengthens the work, the nation takes steps towards progress. So, those whose numbers decrease in the battle against us, and who work together, find it very beneficial and rewarding. Therefore, it is necessary for everyone to work together and cooperate in the battle against the enemies. Join hands in all national activities and do not be a person who is away from national work or does not take any part. Instead, everyone should be united in the overall effort. This is also unity, and without it, there can be no progress. But when a nation works in this way, then no nation can stand against it in the battle. So, unity and harmony are not just about not fighting among yourselves. It is also necessary for everyone to work unitedly for progress. Only unity is not enough for progress; everyone should strive for progress in action.

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It is essential to become one and to complete all tasks that are related to the nation. It is also necessary to do so in a way that distinguishes oneself from others to achieve excellence; otherwise, progress cannot be made. I see that there is still a lack of this in our community. Although individuals make efforts, they do not collectively strive for the common task assigned to them. Thus, gatherings of the community take place. An annual gathering is a grand assembly where more people join than before. There is love and agreement among them. However, Allah Almighty says, "No person should remain behind in the service of the faith." The word used in this verse indicates that no individual from the community should be left behind in the service of faith. The main point is that no matter how much agreement and unity there is, if everyone is not collectively engaged in the assigned task, the progress of the community stagnates. This is why when a nation deteriorates, a reformer is sent by God Almighty. He unites everyone for a common purpose and cause. Although there is a new law at that time and a new prayer. However, why is a separate community formed? Why is the work not done together with others? It seems good to work with those people, but in reality, working with them is also a loss for the community. Because when those who fight among themselves join hands, the community is also ruined. It is necessary that the effects of their mischief also be felt. Even if those who did not accept the Prophet, no matter how numerous they are, they cannot perform religious tasks like the community of the Prophet. Because they are very slow. But those who work in the community of the Prophet are very diligent and less defeated. For example, if a cart has four wheels and two of them break, it cannot move. But if a cart has only two wheels and both are intact, it will move well with both wheels. If someone says that what happened, the four-wheel cart is now only two wheels, then it is not correct. Two are still remaining. So why shouldn't it move? The answer is that a defect has occurred in the four-wheel cart, and there is no defect in the two-wheel one. This example applies to those who oppose the Prophet and his community. The purpose is that even though the people of the Prophet's community decrease in number like the four-wheel cart, and those who work together find it very beneficial and rewarding. Therefore, it is necessary for everyone to work together and cooperate in the battle against the enemies. Join hands in all national activities and do not be a person who is away from national work or does not take any part. Instead, everyone should be united in the overall effort. This is also unity, and without it, there can be no progress. But when a nation works in this way, then no nation can stand against it in the battle. So, unity and harmony are not just about not fighting among yourselves. It is also necessary for everyone to work unitedly for progress. Only unity is not enough for progress; everyone should strive for progress in action.

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However, since everyone does the work, they take on a lot. But against others, even if the individuals are many, they cannot do anything. Because even those who work are not allowed to work. The example of this is that some people dry up the organs of others. If their dry organs are allowed to remain with the body, they make it difficult to work and do not allow the sound organs to work well. But if they are cut off, the work can be done well. The dry organs are like a burden on a person's body. Their presence does not allow work to be done because instead of being helpers in work, they become obstacles. Similarly, weak and lazy people become a burden for others as well. This is why if a reformer is not made for the nation to be corrected instead of being beneficial for the nation, it becomes a loss. Then there is another agreement: "And hold firmly to the rope of Allah all together." If left, they will be a hindrance to others. The power fighting against the British government, even though it is less in front of our government, why has it been three years since this war has passed without a decision? The reason is that it was preparing for this war from before. And all its members are included in it. A small power that has gathered all its strengths can compete with big powers for a period. Now my intention is that such an arrangement be made that all members of the community are engaged in some work so that the community progresses and everyone remains busy in all tasks. For this, Allah Almighty has put a thing in my heart. And that is that just as every Ahmadi has written the monthly Chanda, in the same way, every

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It should be written to assign tasks according to each person's capability. The people here can do a lot of work for free, while the work that incurs expenses can be done with a little attention without any charge. The work can be divided into many parts. Those who are well-educated can work according to their status, and those with average abilities can work according to their status. And those who are illiterate can at least write their names. When a book is published, they will break the forms, make packets, or do similar tasks. The purpose is that in every community, a register should be prepared. People should be asked for their names. When the need arises for a task, they should be called just like a hired laborer. And they should come and happily do the work. Those who can speak and give lectures should be asked to write that they can speak. Then when there is a need, they should be sent. Some people can do good preaching in landlords' areas and some in cities. So, everyone should assess their capability and say, "I can do this work," so that when needed, they can be called. And wherever there is a need, they should be sent. This way, the knowledge of people working for the community will continue. Savings will be made in other expenses. Then when there is a collective effort, there will be much more success, and it will be good. People should write their names and the tasks they can do. They should write and send them. The work will be divided from here. After that, everyone should do their assigned task with zeal and full effort. Some governments have made military service mandatory for everyone. So when someone is needed, they are immediately asked for. And they become present. Whether they have to leave their other very important work and no matter how difficult it is. Those who preach under this arrangement should meet each other after fifteen days or a month. And tell each other what work they have done and note down the difficulties they faced in working and think of ways to overcome them. And they should ask each other questions.

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Youth should be presented with a variety of materials. Write about their concerns here. From here, we will publish their responses in the form of a tract. And in this way, we will have many tracts on various topics, making preaching easier. Some people have only one question. If they get its answer, they are satisfied. But we have to give them a big book. However, when small tracts with answers to different questions are available, whoever has a question, we will give them a tract on that topic. The purpose is that the entire community can work together. For this, if outsiders are informed through newspapers, my intention is to announce through an advertisement that all people should write their names to work in this way. First, the people here should make a list of tasks. And each person should be asked what work they can do and in which task they can participate. Then work should be assigned according to the capabilities of the supervisors. This way, time and effort will be spent collectively on all tasks. Allah Almighty will guide us through His grace and kindness on how to work and then produce its good results and remove our weaknesses. Ameen, Lord of the Worlds. (Al-Fazl, 27th January 1917)

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Stay Bound to Justice

January 19, 1917

After reciting the Tashahhud, Ta'awwuz, and the Surah Al-Fatihah, the following verses were recited:

"Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded." (Quran, An-Nahl: 90)

Justice means treating everyone equally. It can be of various types. Some types are unjust, for example, claiming to treat someone equally to God is unjust and wrong. Yes, justice means giving each their due, neither increasing nor decreasing rights, and giving what is due and not giving what is not due. This goes against justice. Then there are various rights. Some rights are from God, and whoever does not fulfill those rights makes a mistake. And some rights are from civilization. Civilization wants special treatment and kindness to be shown to specific people. If someone does not fulfill those rights, they are unjust. Some people assign rights to themselves, for example, they say, "I will treat this person in this way." But if that person does not act accordingly, they are unjust. The purpose is that different rights, whether they are from God, from authorities, as a loan, related to civilization, or related to oneself, should be fulfilled completely.

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Performing duties properly makes a person an inheritor of goodness. And failing to fulfill those rights that are left behind leads not towards goodness but towards evil. And his step moves towards evil. A person who does not fulfill the rights of Allah Almighty, His Messenger, or the authorities of the time, or who falls short in the rights related to loans, or diminishes the rights of civilization, or if he does not fulfill the rights designated for himself, he deviates from justice and enters into oppression. And becomes a perpetrator of evil. Allah Almighty instructs Muslims in this regard. "O you who have believed, act justly." Meaning fulfill the rights of God, fulfill the rights of His Messenger, and also fulfill the rights of the government. If rights come to people as loans, fulfill them. Fulfill the rights imposed by civilization on you. Or those rights that your own self has designated. Fulfill those too. If you fulfill these rights, it is a form of goodness. Meaning if a person works with justice, no blame comes upon him. And even if he does not achieve the highest levels of righteousness, he cannot be called a sinner. For example, if a person fulfills the obligations and Sunnahs of prayer but does not perform voluntary prayers, or if someone pays the Zakat prescribed by God and His Messenger but does not provide assistance to the poor and orphans beyond Zakat, he is not blameworthy. Similarly, if someone acts according to the government's regulations as he understands them, he cannot be held accountable. Or if someone wants to lend money and does so, no blame comes upon him. Or if he fulfills the rights imposed by civilization, no one will object. Or if he fulfills the rights designated and proven for himself, not giving more than required does not invite any blame. So, by practicing justice, one only purifies oneself and purity is that no blame is attributed. Therefore, the result of practicing justice is not just the absence of blame on a person but also his commendation. In that era, it was considered a great virtue that a person did not commit any wrongdoing, meaning negating any evil talk was considered a great virtue. Sometimes mentioning justice is considered a shameful act. Hazrat Sahib used to narrate a story that a guest came to someone's house, and the host treated him with great humility and respect, and the food was served well, etc. Finally, according to the ways of the world and honoring the guest, the host said to the guest, "I am extremely embarrassed that

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A person could not render any service. The guest replied, "Do you consider your favor so great that you have served me food? Think about it; is it an act of kindness on your part that you have served me food? If you had gone to take food at that time, and if I had set your place on fire, all the belongings would have turned into ashes. So, is it a favor on your part that I did not set your house on fire, safeguarding your belongings and causing no harm? Protecting someone's property and preventing any damage is a good deed. But the way this guest expressed it, would any sensible person appreciate it? Undoubtedly, he fulfilled his duty that the host had shown him hospitality and he also did not commit any act that would have caused harm to the host. But expressing it was not praiseworthy. And this expression was not a commendable act. The lowest position among the ranks of goodness is justice. That is why the Noble Messenger (peace be upon him) said, "None of you believes until he loves for his brother what he loves for himself." This means that a person cannot become a believer until he likes for his brother what he likes for himself. Why? Because if there is a difference in justice with someone, then there is also a difference in his faith. Because by doing justice, a person enters the first stage of faith. The remaining stages are not achieved by justice alone. And only through justice, a person can achieve salvation. So, practicing justice alone is sufficient for salvation. Prophet Muhammad (peace be upon him) also said that if a person does not lack in these matters, he will attain salvation. This is not just about avoiding any wrongdoing; it is about being commendable. In that era, it was considered a great virtue that a person did not commit any wrongdoing, meaning negating any evil talk was considered a great virtue. Sometimes mentioning justice is considered a shameful act. Hazrat Sahib used to narrate a story that a guest came to someone's house, and the host treated him with great humility and respect, and the food was served well, etc. Finally, according to the ways of the world and honoring the guest, the host said to the guest, "I am extremely embarrassed that I could not render any service to you." The guest replied, "Do you consider your favor so great that you have served me food? Think about it; is it an act of kindness on your part that you have served me food? If you had gone to take food at that time, and if I had set your place on fire, all the belongings would have turned into ashes. So, is it a favor on your part that I did not set your house on fire, safeguarding your belongings and causing no harm? Protecting someone's property and preventing any damage is a good deed. But the way this guest expressed it, would any sensible person appreciate it? Undoubtedly, he fulfilled his duty that the host had shown him hospitality and he also did not commit any act that would have caused harm to the host. But expressing it was not praiseworthy. And this expression was not a commendable act. The lowest position among the ranks of goodness is justice. That is why the Noble Messenger (peace be upon him) said, "None of you believes until he loves for his brother what he loves for himself." This means that a person cannot become a believer until he likes for his brother what he likes for himself. Why? Because if there is a difference in justice with someone, then there is also a difference in his faith. Because by doing justice, a person enters the first stage of faith. The remaining stages are not achieved by justice alone. And only through justice, a person can achieve salvation. So, practicing justice alone is sufficient for salvation. Prophet Muhammad (peace be upon him) also said that if a person does not lack in these matters, he will attain salvation. This is not just about avoiding any wrongdoing; it is about being commendable.

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He said that he will also attain the highest rank and status. The purpose is to achieve the lowest level of faith through the lowest level of justice. And fulfilling all obligations without any deficiency or excess is enough for salvation. But if one lacks or falls short in it, then there will be a deficiency in faith. Therefore, every believer should strive to the extent that he progresses to this level and does not fall from this level because falling from it is a loss of faith. The Messenger of Allah (peace be upon him) said that none of you can become a believer until he likes for his brother what he likes for himself. Meaning if he wants people to do good to him, then it is also obligatory for him to do justice to his brother. So, one should strive to the extent that a person stands on justice at least. It is mentioned in the Quran, "Allah does not burden a soul beyond that it can bear." Allah has not placed any difficulty on a person that exceeds the capacity of his soul. So, if a person makes an effort, he can be just. Some people do not make an effort and attribute it to their nature. And say that they are compelled to act in this way. And this is wrong. Because they have made a bad habit their nature. And if they try, they can correct it because it is within their control. And a habit that they have created themselves can also be changed. Allah has created man on the highest nature. So, if people themselves corrupt it, why is it impossible for them to correct their condition? So, attention should be paid at least towards justice. I especially advise the residents of Qadian to pay particular attention to justice. Some people have written to me that some people in Qadian do not act with justice. There is no doubt that some things are wrong, but some are also correct. Some things are such that they have to be done compulsorily. I have been informed that some people here do not present themselves with good manners on the occasion of gatherings. Sometimes it happens that what is said to someone does not come out well. Some people do not make an effort and attribute it to their nature. And say that they are compelled to act in this way. And this is wrong. Because they have made a bad habit their nature. And if they try, they can correct it because it is within their control. And a habit that they have created themselves can also be changed.

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It is correct to say no. But the tone becomes harsh or rough, causing distress to others. However, if the same thing is said with gentleness and deliberation, then there is no complaint. For example, someone asks for something, and the response is, "I will not give it." This response may be just in terms of the matter, but ethical justice does not permit such a response. Because the same thing can be said with gentleness and it will not burden anyone. And speaking gently cannot burden anyone. It was for this reason that even a person like Hazrat Musa (peace be upon him) was commanded to speak softly with Pharaoh. Pharaoh was someone who claimed to be divine, was arrogant, and proud. But conversing with him in a gentle manner is the same as speaking firmly. And there is no doubt that not giving something in financial matters where there is no right to it is not against justice. But presenting oneself harshly is completely against justice. Rules compel the giving of certain things, but they do not compel giving a response that causes distress. So, if someone asks you for something and you are not allowed to give it, present yourself with gentleness and say a kind word, and do not respond with harshness. As I have mentioned that justice is the lowest level that deviates towards evil. Now if someone does not speak gently to others and attributes it to their nature, then it means seeking refuge in Allah from the Quran. The Quran clearly states that Allah has given man the highest morals. But if he himself corrupts it, he can also correct it if he makes an effort. So, a person who is not just cannot be a believer. Because when there is a flaw in justice, faith is lost. Some people think that if someone's heart is broken, what's the harm. However, dealing with others in good manners is part of justice. Therefore, every person should present themselves to others in the way they wish to be treated. So, I advise the friends here not to become a cause of stumbling for others. Hazrat Masih-e-Nasri (Jesus) deeply regrets the person who becomes a cause of stumbling for others due to their actions. But some people say, "Oh, what if someone went astray through us. Even through the Quran, people go astray." Thus, Allah Almighty says, "He misleads many thereby and guides many thereby." (Surah Ad-Dhuha: 11, Surah Al-Baqarah: 27).

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But they do not realize that people go astray due to the Holy Quran. There is no verse in the Quran that causes them to go astray. Rather, their own moral corruption is the reason for their misguidance. It is narrated that Hazrat Muadh used to lead the prayers with the Holy Prophet (peace be upon him) and then go to lead others in prayer. Once, he started reciting Surah Al-Baqarah. A person left the congregation and prayed separately. The Muslims said he was a hypocrite. The incident was mentioned to the Holy Prophet (peace be upon him). He called Muadh and said, "You recite long Surahs. I was tired. I could not continue with you. Recite shorter Surahs. It is virtuous to recite longer Surahs apparently, but as it leads to trial, the Holy Prophet (peace be upon him) advised Muadh. Hazrat Muadh indeed saw the Holy Prophet (peace be upon him) reciting longer Surahs in voluntary prayers and mistakenly started reciting them in obligatory prayers. This was a mistake and caused trouble to people. Therefore, the Holy Prophet (peace be upon him) stopped him. Although reciting longer Surahs in obligatory prayers is not a sin, it was a mistake. It was not bad manners but an error in judgment. Understanding what to say in response to bad behavior is crucial. Responding with good manners is part of justice. Every person should treat others as they wish to be treated. I advise the friends here not to be a stumbling block for others. Hazrat Masih-e-Nasri (Jesus) lamented those who lead others astray through their actions. Some say, "What if someone goes astray because of us? Even through the Quran, people go astray." Allah misleads many and guides many through it (Surah Ad-Dhuha: 11, Surah Al-Baqarah: 27).

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For the sake of trial, you may boast in front of enemies about something. But it is not right to boast about your brothers. If you have good manners within you, people will be compelled to honor and respect you. So, each one of you, if nothing else, should at least develop the lowest form of faith within yourselves, that you behave towards others as you expect others to behave towards you. May Allah grant our friends the ability not to become a cause of stumbling for anyone. May Allah grant all communities, especially the people of Qadian, the ability to progress in their actions. (Al-Fazl, February 13, 1917)

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Chapter 375

Establish a Connection with Allah

January 26, 1917

After reciting the Tashahhud, Ta'awwuz, and Surah Al-Asr, Hazrat mentioned: "The essence and cornerstone of Islamic teachings are La ilaha illallah (There is no god but Allah). This is why the Messenger of Allah (peace be upon him) said, 'Whoever says La ilaha illallah will enter Paradise.' However, this does not mean that merely uttering the words La ilaha illallah guarantees entry into Paradise. Because the meaning of these words is found not only in Islam but also in other religions. The Holy Prophet (peace be upon him) said the same about Jews and Christians, that they also have truths and are bearers of the writings of God's prophets. But despite this, if they do not believe in the Holy Prophet (peace be upon him), they cannot attain salvation. On the surface, there seems to be a difference in these two statements of the Holy Prophet (peace be upon him). In reality, there is no difference between them. Because saying La ilaha illallah means 'I act according to Islam,' meaning one who builds his life according to Islam says La ilaha illallah. Therefore, it cannot be inferred from La ilaha illallah that a person who lacks actions will enter Paradise. The Holy Prophet (peace be upon him) said, 'You know the meaning of La ilaha illallah, then he explained that its meaning is to know Allah and accept me as His Messenger.' The purpose is to accept Allah's teachings in the true sense, including all the teachings of the Quran and Hadith. Meaning, all the commands in Islam are like seeds, and La ilaha illallah is the seed. Whoever has the correct and healthy seed will sow it. So, it is necessary to bring forth fruits, and whoever receives good fruits should understand that their seed was good. And whoever does not bear fruit should understand that their seed was imperfect. So, when the heart is pure, then faith is correct. But if good fruit is not produced, it is evident that the seed did not establish a connection with the heart. For example, if a person sows a seed in the ground but it is imperfect and defective, it is necessary that no flowers or fruits emerge, and that person should not even lift their head from the ground." (Tirmidhi, Book of Faith, Chapter: What is Mentioned Regarding Someone Who Dies While Testifying That There is No God but Allah)

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The purpose of La ilaha illallah is a seed of Islam that cannot bear fruit in a land that is not suitable for it. If we look at the actions of Allah, meaning the creation of the world, it becomes evident that everything is in need of Allah's existence. There is nothing that is self-sufficient. Once Hazrat Khalifatul Masih I (may Allah be pleased with him) was explained the meaning of La ilaha illallah in a dream that there is nothing in this world that is in need of something else for its existence. But Allah is a being who is not only self-sufficient but is also the sustainer of others. So, things that are in need of something else for their existence are not worthy of being called divine. This Surah tells Muslims that nothing is self-sufficient except Allah. For example, a roof cannot stand without walls. As long as there are no walls, the roof, whether made of iron or any other material, cannot be strong. The strength of the roof does not depend on its own strength but on the strength of the walls. And when the walls are weak, the roof will also be weak. Wherever the walls fall, the roof will also inevitably come down. But if the walls are such that they can stand for a month, a year, two years, a hundred years, or a thousand years, then the roof can also stand for that long as long as the supporting thing remains in place. But when the supporting thing is removed, it will also fall. Since human beings are also part of the world's things and they also rely on other things, this point is applicable to them as well. But here we see that every human being desires to always stand and no one's heart is devoid of this desire. And there is no person whose heart does not wish to always remain alive and not face death. When we went for Hajj, I met a very weak person named Miyan Abdul Wahab who was going for Hajj. One day, I asked him at a resting place, "What is your religion?" His response was, "Wait, let me think and tell you." I said, "What's there to think about regarding religion? Just tell me what your religion is." He started saying, "Wait, I'll tell you soon." Then he said, "Okay, when I return from Hajj, I will ask Maulvi Sahib in my country and write down my religion and send it to you." I said, "You tell me yourself." He began to say, "Okay, wait, and I'll tell you." Finally, he said, "My religion is the greatest." I said, "Miyan, there is no such religion." He said, "Wait, don't rush, let me choose." He said, "My religion is Ali Ali." I said, "Miyan, even that is not a religion." Finally, he said, "Wait, don't rush, let me choose."

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It seemed like he wanted to say, "My religion is the greatest." I understood that Hazrat Imam Abu Hanifa (may Allah be pleased with him) wanted to say. But then I said, "The greatest is not a religion." He said, "Wait, you rush." My religion is Hanafi the Great, he said, and then with great difficulty said, "The greatest is Rahmatullahi Alaih." And finally said, "You rush." I will have you written from my home and sent. Now look at this person, neither strength nor expense, but preparing for Medina. I told him, "Miyan Abdul Wahab, going to Medina is not obligatory, you don't have to go." He said, "No, my sons said I must go to Medina." There are many such people who do not know what their religion is. But they have a desire to maintain their name. They neither know God nor the Messenger of God, but they must keep their name. Then people desire children just so their name does not disappear. But despite this, they are not certain that even if they have children, what is the certainty that their children will have children. And even if they have grandchildren, there is no certainty that there will be descendants. But their desire is to maintain their name. So, many marriages take place for this reason. Then they treat their own and their wife's illnesses in a way that children are born. Every human being has this desire in their heart that they always remain standing, and no one's heart lacks this desire. And there is no person whose heart does not wish to always remain alive and not face death. When we went for Hajj, I met a very weak person named Miyan Abdul Wahab who was going for Hajj. One day, I asked him at a resting place, "What is your religion?" His response was, "Wait, let me think and tell you." I said, "What's there to think about regarding religion? Just tell me what your religion is." He started saying, "Wait, I'll tell you soon." Then he said, "Okay, when I return from Hajj, I will ask Maulvi Sahib in my country and write down my religion and send it to you." I said, "You tell me yourself." He began to say, "Okay, wait, and I'll tell you." Finally, he said, "My religion is the greatest." I said, "Miyan, there is no such religion." He said, "Wait, don't rush, let me choose." He said, "My religion is Ali Ali." I said, "Miyan, even that is not a religion." Finally, he said, "Wait, don't rush, let me choose."

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Let's delve into it. Because man is the ruler and controller of all things. So when man is in control and there is loss for him, then all things are in decline. It is stated that the world testifies to man's decline, and it is understood that everything is heading towards decline. And man desires to always remain. So what should be done for him? That man seeks a support that is always enduring, and that support is Allah Almighty. So the person who trusts in Allah and establishes a connection with Him will not be destroyed. Therefore, those who have faith in Allah and support a being that is not subject to destruction will not be destroyed. Those who are free from all kinds of destruction and calamities. So they cannot be destroyed, and their names cannot be erased. It is a reality that the one who is connected to the highest is also elevated. Look, in a grand court, some high officials cannot enter, but a king's servant can. So when a person establishes a connection with something great, it is necessary for him to also be great. And this is a truth that the remembrance of God and His name cannot be erased. So the person who establishes a connection with God cannot be erased. This is a remedy for the fact that everything is destined to perish. But man can avoid this because his connection is established with Allah, who always remains. So if you want to avoid destruction, establish a connection with that which is not subject to destruction. Allah Almighty says that those who have faith themselves and have done good deeds and have taught others to do good deeds are worthy of being saved and preserved by Allah Almighty. The Holy Prophet (peace be upon him) said, "Through whom someone is guided, for every good deed of that person, good will be written for the one who guided them. And this chain continues until the Day of Judgment. So those people who have faith and have guided others to do good deeds, it is necessary that in return for all their good deeds, the Holy Prophet (peace be upon him) also receives goodness. And there is progress in the ranks and statuses of the Holy Prophet (peace be upon him). So from the time when the Holy Prophet (peace be upon him) was sent, and after that people did good deeds, his reward was also given. So the one who today represents the Holy Prophet (peace be upon him) must be of great dignity. Some ignorant people take some meanings and say that Mirza Sahib is raising his status above the Holy Prophet (peace be upon him). But this is wrong. Your intention was that

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Through the guidance spread by the Holy Prophet (peace be upon him), many virtues are certainly attained, and the one who today represents him will also have great dignity. The essence is that whoever relies on Allah will progress. And the one who relies on things that are destined to perish will also perish. So, the only way to avoid destruction is to rely on Allah, propagate His religion, and His remembrance. Because a person desires to remain established. And it can only happen when one relies on Allah. Because Allah's essence is such that it is not subject to destruction, and the one who supports things that are bound to perish will also perish. Therefore, the only way to avoid destruction is to rely on Allah, propagate His religion, and His remembrance. May Allah grant us the ability to abandon material supports and have faith only in the essence of the Lord Almighty. Ameen. (Al-Fazl, February 17, 1917)

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Special Guidance for the Ahmadiyya Community

February 2, 1917

After reciting the Tashahhud and Ta'awwuz, Hazrat mentioned the following verse:

And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allah upon you and His mercy, you would have followed Satan, except for a few.

Then he said:

Politics come in various forms. One form of politics is related to governance, and many people are aware of it. People have defined politics as the administration related to governance. However, in reality, politics is a broad term. Besides governance politics, there are other politics that are not less significant in their own right compared to governance politics. No matter how great a government is, its politics and policies cannot be independent of other politics. The Holy Prophet (peace be upon him) said, 'Each one of you is a shepherd and each one will be questioned about his flock.' That is, every one of you is a caretaker. And each one will be questioned about his caretaking responsibilities because there is no person who is not responsible. The Arabic language is a very comprehensive language. Its words are also so complete that they convey the entire meaning perfectly. Politics in Arabic essentially means an arrangement in which no one is left completely free. And no work is done with such force and rigor that all its members become exhausted. So, they call the one who teaches a horse 'sa'in,' meaning the one who takes care of the horse's grass, water, etc. The word 'sa'in' in our context refers to someone who takes care of the horse, which is a distorted form of the Arabic word 'sa'is.' In Arabic, it is a metaphor. 'Sa'is al-dawab' means taking so much work from animals.

(Bukhari, Book of Loans, Chapter: The Slave as a Caretaker in the Property of His Master)

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Some people buy horses and do not use them. Consequently, they become excessively fat from standing idle, while others overwork them to the point of exhaustion, leading to their demise. Such individuals cannot be called caretakers. A person who indulges in excess or negligence cannot be termed a politician. Muslim rulers are lagging behind in their responsibilities towards their subjects. They neither take enough work from the people nor fully fulfill their duties, resulting in their backwardness in the field of progress. This is akin to a horse that is not put to work and becomes fat, eventually losing its ability to work. A Muslim ruler who takes excessive work from his people is like Napoleon in Europe. He burdened his nation to such an extent that it fragmented, and he eventually became powerless against his enemies. Therefore, those Muslim rulers who do not engage with their subjects are not politicians. Similarly, Napoleon, who took on excessive work from his nation, cannot be called a politician. The essence of politics includes the concept that work should be taken neither in excess nor in deficiency. Politics is not limited to governance alone. Every merchant has their own politics, and every professional has theirs. A merchant's politics involve not buying goods from outside with such carelessness and abundance that they end up spoiling in their shop, nor buying so little that people's needs are left unfulfilled, but rather carefully considering the purchase so that neither do they have to wait long for buyers nor do they end up with unsold goods. Similarly, a professional's politics involve not taking so long to prepare things that the opportunity for demand passes, nor rushing so much that the demand has not yet arisen. They should remain engaged in preparing things without exhausting themselves. Similarly, there is a politics within the household. It is like a father's relationship with his children and a husband's relationship with his wife. They should ensure that they neither neglect them to the extent that they are not engaged in any work, nor burden them with so much work that they become exhausted. For example, pressuring children to study to the point that their minds become overwhelmed and they are deprived of future intellectual growth. Politics extends beyond the household to communities where every individual has their own tasks, and each is responsible for their designated duties. However, if a person neglects their responsibilities and interferes with others' duties, it goes against the principles of politics.

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There are also some rules regarding politics, and their observance is extremely necessary. But if these rules are not considered, then a great disorder occurs in politics or administration. The biggest rule of politics is that when someone is in charge of a task, others should not interfere in it. For example, a caretaker is appointed for a horse. But another person thinks that maybe the caretaker did not feed the horse, so they feed it. Even though the horse has already been fed. So how bad is it to feed the horse twice? Or for example, a woman is cooking a dish, and a man, thinking that maybe salt was not added, adds salt himself. The dish will either be ruined or definitely spoiled. So the result of feeding the horse and adding salt is that the dish is ruined, and the horse falls ill. The essence of politics is this: when someone is in charge of a task, others should not interfere, and if others do interfere, the result will always be bad. This command applies to all tasks, from a household to a large government. And a husband with his wife to a community, and whoever goes against it will never succeed. Our community is a large community by the grace of Allah, and it also has its own politics. There is also a politics of governance. It is related to worldly affairs. But our politics is religious politics. And just as acting against worldly politics produces bad results, similarly, acting against religious politics also produces extremely dangerous results. The origin of governance politics is to regulate all physical powers under a specific rule and law. And the origin of religious politics is to regulate all spiritual powers under a system. So just as efforts are made under the governance politics to produce excellent and beneficial results from physical strength, similarly, excellent results are also produced from spiritual powers. (An-Nisa: 84)

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But if every person interferes in politics, the result is extremely disastrous. For example, if one person kills someone, and the relative of the deceased kills the murderer, then they will be arrested and a case will be filed against them. Even though the government also punishes the murderer, but because this person took matters into their own hands, the government will not spare them and will definitely punish them. It was not his right to take the law into his own hands and commit murder, but his duty was to take the matter to the authorities. And after investigation, the government would have given the appropriate punishment. For example, if someone wants to take some money from another person, and the debtor refuses to pay, then the creditor has no right to take it forcefully, but it is his duty to report it to the authorities. This also applies to religious matters. If someone sees someone in the community acting against the rules and regulations, they have no right to prescribe punishment themselves, but it is their duty to convey it to those who are responsible or who are handling religious matters. I warn the people of our community not to interfere in others' work and to let the assigned person handle it. However, if they see something wrong, it is their duty to inform us. Many times, it happens that a person repents sincerely after committing a deed, but when they see the community members treating them differently or separately due to their past actions, it is not understood how their hearts must feel. Sometimes things are very trivial, but due to personal efforts and grievances, people want to separate themselves from the community or leadership. And when investigations are conducted, the matter does not seem as severe as it appeared. There will always be differences of opinion. But there should be no differences to the extent of personal stubbornness. Look, the new law, which is very strict and limited, when someone takes it into their own hands, they cannot escape punishment. But the law of Sharia, which can also be interpreted, how can someone escape punishment by taking it into their own hands? In Sharia, there are those called Hanafis and those called Hanbalis. If one opposes the other, how can one be saved from punishment?

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When a series of events unfolds, what kind of disorder is inevitable? There is no disagreement in principles. For example, it is a law that if someone commits murder, they should be put to death. But who can kill the murderer? The one to whom the power of politics has been given. However, if the relatives of the deceased want to kill the murderer, they are involving themselves in politics. Those who do so cannot escape severe consequences. But there are even more crucial matters in religious affairs. If every individual starts to take matters into their own hands, a great turmoil can arise within the community. It is necessary to be more cautious here, and recklessness can make a person sinful. When a person interferes in governmental politics, they cannot escape punishment, so how can someone be saved by interfering in religious politics? In governmental politics, when someone goes against the law, they are brought to those authorities who are responsible for making decisions. Similarly, this should be the case in religious matters, and it is essential for the community to have an organizer. Each religious matter should be decided collectively, not by individual choice. Some people act in a way that when they see someone going against the commands of the Promised Messiah, for instance, by giving their non-Ahmadi daughter in marriage, they immediately boycott them. But they have no right to boycott them on their own. They should bring the matter to us. Then we will investigate whether the person is guilty or not. And if they are, what led them to do so. Was it due to ignorance or some other reason? So it is your duty that when you see something like this, instead of making personal judgments like not praying behind them or considering them non-Ahmadi, inform us. And until a decision is made from here, do not make any decisions on your own. Because it leads to corruption. Look, I have given the example that if someone kills someone, according to the law, the murderer should be put to death. But the relatives of the deceased do not have the right to immediately kill the murderer. Yes, they should report it to the authorities. The government will then recommend the appropriate punishment. Similarly, the people of our community should, if they see any violation of the commands of the Promised Messiah by the Secretary, President, Imam, or any other individual, not immediately boycott them, but bring it to our attention, and we will make the decision. Giving a non-Ahmadi daughter in marriage is not acceptable. There is no doubt that the Promised Messiah has strongly disapproved of it.

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However, if someone does this, the members of the community should not automatically separate from them. Instead, they should send their concerns here. If they take matters into their own hands, it is certain that the community will split into factions. Some will side with those who boycott, and some with the person being isolated. This leads to great discord. Extreme caution is required in such matters. Any decision should be acted upon here, and no individual decision should be made. If left open like this, the community will fragment. So, I specifically warn the people of our community to stop issuing such edicts that so-and-so is no longer an Ahmadi and has separated from the community. Now, prayers should not be avoided behind them. Send any issues to us. Issuing individual edicts increases discord. Allah Almighty says in the Holy Quran:

"Indeed, those who [foment] trial among the believing men and the believing women and then do not repent will have the punishment of Hell, and they will have the punishment of the Burning Fire."

Just as no one has the right to kill a murderer, but rather it is the duty of the authorities in politics and government, it is also your duty. If someone is weak, inform us. So that the matter can be resolved. Do not make individual decisions. May Allah grant our community the understanding of their responsibilities and enable us to address matters that lead to discord and establish those that promote unity. Ameen. (Al-Fazl, February 20, 1917)

:- Al-Burooj

خطبات محمود جلد (5)

Chapter 386

Maulvi Muhammad Ahsan Sahib's Statement

February 9, 1917

After reciting the Tashahhud and Ta'awwuz, Hazrat mentioned the following verse:

"Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded."

He said: "Human nature is delicate and weak, easily shattered by a minor stumble. During the time of the Holy Prophet (peace be upon him), a man fought with the disbelievers with great zeal and strength, causing envy among the Muslims. They were astonished to see his sincerity and courage. He bravely fought the disbelievers to the extent that the Muslims began to envy him. And when they saw his bravery and daring in battle, they said that he was fighting with such courage and danger that he was on the verge of becoming a martyr. The companions involuntarily uttered that Allah should reward him with goodness. It was almost as if some new Muslims were about to stumble, saying that the Holy Prophet (peace be upon him) had called him a dweller of Hell without reason. At that moment, a companion stood up and swore that he would not rest until he saw the outcome of this person. He vowed not to leave his trail. And he followed him. In the battle, he received many wounds until he fell. In severe pain, people came to him and said, 'You are promised paradise.' But he replied, 'Do not give me the glad tidings of paradise, but of hell. You give me the glad tidings of paradise because I fought with great courage and dared danger. But you do not know that I was fighting with what intention. My purpose was not to support Islam and to be continued...

(An-Nahl: 90)

خطبات محمود جلد (5)

Chapter 387

Should I fight for help or protect the Holy Prophet (peace be upon him) or should I strike the opponents of Islam with a sword? Rather, I fought because I had an old personal enmity with this nation, and today I had the opportunity to take revenge. So, I fought. After a while, when he was severely wounded and in such pain that he could not bear it, he fell to the ground, put his stomach on a spear, and committed suicide. Islam has declared suicide as forbidden, and since he committed it, the statement of the Holy Prophet (peace be upon him) proved correct that he was a dweller of Hell. The companion who was with him to see his fate came to the Holy Prophet (peace be upon him). You were present in the gathering. He said from a distance, "Ashhadu an la ilaha illallah wa ashhadu anna Muhammadan abduhu wa rasuluh." The Holy Prophet (peace be upon him) asked, "Why did you say that?" He replied, "O Messenger of Allah, regarding the person you mentioned as a dweller of Hell, a suspicion was arising in some people's hearts, and they began to think that the Holy Prophet (peace be upon him) had said something about him without reason. At that moment, I took an oath that I would not leave until I saw the outcome of this person. Now that he has committed suicide, I have come to inform you that your statement was correct." The Holy Prophet (peace be upon him) then said: "Ashhadu an la ilaha illallah wa ashhadu anna Muhammadan abduhu wa rasuluh." Then he said, "Consider this: a person may act like the dwellers of Hell, but there may be some goodness in his heart that leads him to the actions of the people of Paradise. And a person may act like the dwellers of Paradise, but when death approaches, there may be some evil in his heart that drags him to Hell... That is, the first person, near death, starts acting like the people of Paradise, and the second, near death, ends up like the people of Hell. This incident is the explanation of Surah Al-Nahl. In this Surah, Allah Almighty teaches His servants the prayer:

"You alone we worship, and You alone we ask for help. Guide us on the Straight Path, the path of those who have received Your grace."

:- Al-Bukhari, Book of Battles, Chapter: Ghazwa Khaybar

خطبات محمود جلد (5)

Chapter 388

On them shall be no fear, nor shall they grieve. O our God, show us the path to paradise, but let that path not be such that it reaches our heads and then pulls us back, throwing us onto the path of hell. So, this is a great lesson that a person may work all his life like the dwellers of hell, but because his heart is filled with love for Allah Almighty or his religion is so strongly fortified that his temporary deviation is far away, and in a moment, he heads straight to paradise. But there may be a person who was very close to paradise but because there is some evil and badness in his heart that eventually prevails, he is pulled towards paradise and pushed onto the path of hell. Many such incidents are found where some people who were close to paradise have gone far away and were very brave and courageous. They were so brave and daring that they were envied by others. They bravely fought in a battle to the extent that they were on the verge of becoming martyrs. The companions involuntarily said that Allah should reward them with goodness. It was almost as if some new Muslims were about to stumble, saying that the Holy Prophet (peace be upon him) had called him a dweller of Hell without reason. At that moment, a companion stood up and swore that he would not rest until he saw the outcome of this person. He vowed not to leave his trail. And he followed him. In the battle, he received many wounds until he fell. In severe pain, people came to him and said, 'You are promised paradise.' But he replied, 'Do not give me the glad tidings of paradise, but of hell. You give me the glad tidings of paradise because I fought with great courage and dared danger. But you do not know that I was fighting with what intention. My purpose was not to support Islam and protect the Holy Prophet (peace be upon him) or to strike the opponents of Islam with a sword. Rather, I fought because I had an old personal enmity with this nation, and today I had the opportunity to take revenge. So, I fought. After a while, when he was severely wounded and in such pain that he could not bear it, he fell to the ground, put his stomach on a spear, and committed suicide. Islam has declared suicide as forbidden, and since he committed it, the statement of the Holy Prophet (peace be upon him) proved correct that he was a dweller of Hell. The companion who was with him to see his fate came to the Holy Prophet (peace be upon him). You were present in the gathering. He said from a distance, "I bear witness that there is no god but Allah, and I bear witness that Muhammad is His servant and Messenger." The Holy Prophet (peace be upon him) asked, "Why did you say that?" He replied, "O Messenger of Allah, regarding the person you mentioned as a dweller of Hell, a suspicion was arising in some people's hearts, and they began to think that the Holy Prophet (peace be upon him) had said something about him without reason. At that moment, I took an oath that I would not leave until I saw the outcome of this person. Now that he has committed suicide, I have come to inform you that your statement was correct." The Holy Prophet (peace be upon him) then said: "I bear witness that there is no god but Allah, and I bear witness that Muhammad is His servant and Messenger." Then he said, "Consider this: a person may act like the dwellers of Hell, but there may be some goodness in his heart that leads him to the actions of the people of Paradise. And a person may act like the dwellers of Paradise, but when death approaches, there may be some evil in his heart that drags him to Hell... That is, the first person, near death, starts acting like the people of Paradise, and the second, near death, ends up like the people of Hell. This incident is the explanation of Surah Al-Nahl. In this Surah, Allah Almighty teaches His servants the prayer:

"You alone we worship, and You alone we ask for help. Guide us on the Straight Path, the path of those who have received Your grace."

:- Al-Bukhari, Book of Battles, Chapter: Ghazwa Khaybar

خطبات محمود جلد (5)

Chapter 389

Shurjeel took him to Abu Ubaidah and narrated his entire story. He said, "I cannot do anything about him myself. However, as a recommendation in the service of Hazrat Umar, I am writing a note. Proceed with him as you wish." Abu Ubaidah wrote in response, "I know that this person's crime is severe, and perhaps you are displeased with my writing, but due to the favor of the Holy Prophet's (peace be upon him) recommendation to save Shurjeel, I dare to forgive him." When this letter reached Hazrat Umar, he said, "Since Abu Ubaidah has forgiven you, I also forgive you. But if he had asked me before forgiving, I would never have forgiven. Alright, now you should continue to engage in battles at all times." He accepted this. So, his crime was so severe that a death sentence had been issued against him. And even though he had saved Shurjeel, the scribe of the Holy Prophet (peace be upon him), he was still not ready to forgive. But he received guidance. And by the grace of Allah Almighty, he was saved. Why? Because there was some goodness in his heart that produced such things that even Hazrat Umar had to eventually forgive him. And his end was on a good note. So, Allah Almighty creates such situations where the outcome can be good or bad. And there is some inner goodness that leads to good outcomes, and some inner evil that leads to bad outcomes. It is known that human nature is very delicate and weak, and no judgment can be made in any one state. The reliable state is the one at the time of death. If a person is a Muslim at the time of death, even if he has spent his entire life in a state of disbelief, there is no harm. And if the time of death is disbelief, then spending the entire life as a Muslim will not benefit him. This is why Hazrat Ibrahim and Hazrat Yaqoob (peace be upon them) have advised their sons: "O my sons, indeed Allah has chosen for you the religion, so do not die except while you are Muslims." The goodness or badness of affairs is known by their outcomes. No judgment can be made in the middle state. I have explained this because a fresh issue has arisen: "History of Islam" by Mulla Nasir, pages 156 to 158. Surah Al-Baqarah: 133.

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The tract I received yesterday contains the article of Maulvi Muhammad Ahsan Sahib. I had written to him a few days ago in a letter that various friends' letters and newspapers indicate that you are in Lahore for a few days. Unfortunately, you did not come to Qadian. If you had come, arrangements for a palanquin and other comforts could have been made, so you would not have faced any discomfort. Then it was also written that if you wish, arrangements for your residence can be made in Lahore itself, and if you wish, all kinds of comforts can be arranged to bring you to Qadian. I have been given a loving heart by Allah Almighty. I do not make a habit of breaking relationships. Yes, it is a different matter if the beginning is different. So, I will only deal with you with love in every way, except as Allah wills, and I will not care about any other relationship. If the community is put in trouble, I do not care about any other relationship. 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